CHAP. I. In Inward Admirings and Adorings of God.

1. TO admire and adore God in Spirit and in Truth, for in such inward ad­mirings and adorings, 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 [Page 2]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 alwayes behold, though their imployments are, as to the object va­rious, for they are Ministring Spirits, sometimes imployed 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 wee had; wee 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 wee 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 [Page 3]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 mans libera­lity, (except) hee 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 with-hold and deny the praise and love that are due to his goodness? nay, let me freely and truly say, that wee 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 [Page 4]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 houres 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 [Page 5]Sanctification, then of Justification, then 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 foyle; if we should hear of the holiest man that ever liv'd upon the earth, with what joy should wee go to see him, to confer and have communion with him, to hear Elias and Moses pray, to hear A­pollos or Paul Preach, to see the meek and patient 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, [Page 6]for he was God. We never have, nor can in this world be sensible enough, or suffi­ciently prize, or know the wisdome 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 neer and full a way, as if he were on earth, then 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, &c. yet many things we have a high esteem of, before ex­perience of it, as generally it is in all [Page 7]worldly things; we over-value them at a distance, but finde 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 meerly speculative and notional, but experimen­tal, and that his esteem of it did not a­bate, but encrease 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 look'd upon the excellencies of Christ onely 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 elswhere, 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, [Page 8]and set my self to consider, how one may be convinced of the excellency of Christ, and I finde that there is a great deal of difference betwixt a rational and speculative, and an experimental know­ledg 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 findes in ones experimental knowledge of Christ cannot be utter'd, 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 finde 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 finde that this is one diffe­rence betwixt Gospel truths, and natural truths, viz. that in natural truths, if I am [Page 9]fully convinc'd 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 ones hand, walking, &c. 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 free-grace, but both of free-grace, 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 wee have a will; so that the good which wee would, wee do not, and the evill which wee would not, that wee do, that free-grace may have all the glory, so as to our faith; the Spirit of God gives [Page 10]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 past from death to life, and that they do love the brethren, yet cannot yeeld to the conclusi­on, viz. that they are past from death to life: For as God did by his power cause his fire to burn their cords, Dan. 3. and yet not to singe 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 convinc'd, another may be convinc'd 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 exprest; 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 [Page 11]of Lyes, 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 joyes 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 musick, and body lives and moves, and continues in health and strength, fourty, eighty yeares; and when I see the self-same body dead, and observe what gastly 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 mu­sick, and yet when I came into the room, should see a Lute lye on the Table, but not see any one in the room, I should conclude, that this Lute did not make the musick of it self without a hand to move it, and that the Lute did not give skill to him that [Page 12]plaid; for let one that hath no skill, have never so well a tuned instrument, he can make no musick; therefore if the Soul, that is but a poor creature, can inable the body to do what of it self 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 God-Head, especially the union of the Deity with the Humane Nature of Christ, being neerer than that of the Soul with the bo­dy. I leave these things to the considera­tion of any spirituall understanding Christian; but this I shall adde, that one never shall be satisfied fully, unless to that conviction which wee have from argu­ments; wee have that also which is to bee 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 wee 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 Satans expectation, and to the temptation that was incident to that Pro­vidence: if Job had been only patient 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 murmure or repine, if one goeth no further, is not to curse, nor yet to bless, but of a middle nature; and a Chri­stians [Page 14]aimes should bee higher, than onely not to repine and murmure when God af­flicts, or not to revenge whenmen injure or persecute us; it is not enough not to curse, but wee must bless them that curse us; it is not enough not to dispair in the time of persecution, but we must rejoyce in tribulation, and bee exceeding glad, when wee 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 childe 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 joyes in her sickness, finding that she was a recovering, fell a trembling exceedingly; and being ask'd whether her joyes 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. IV. In mortifying Temptations.

4. THe fourth thing, wherein the Pow­er of Godliness consists, is in this, that we mortifie temptations, if I may so call it, when few things are temptations, not that a growne 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 ones 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 [Page 16]grow'st this way, so thou grow'st 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 shew'd our Saviour the Kingdomes 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 wrastle with temptations as wee 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 alwayes with him, as in some ex­traordinary violent temptation, when he cannot quench that fire without as much clamour, toyle, and trouble, as a house that is on fire is quench'd. 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 cast-into a Fiery Furnace [Page 17]of temptations, heated by the wrath of God, and the malice of the powers of darkness, seven-fold hotter than ever yet any Saint was, not so much as the smell past 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 lye dead before him, she would rather fright, than allure him; it is a rare temper, when generally temptations are as blasphemous thoughts are to Gods people, which astonish and terrifie, but intice them not to consent, the world had base thoughts of Paul, and he was not behinde 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, wee 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 terrours that are thundered against them out of the Law, and unmoved by all the sweet promises and offers of the Gospel; so let the threat­nings [Page 18]and allurements of the world be to us, now temptations are mortified, and cease to be temptations. 1. When wee are clearly convinced of the positive vanity of all those pleasures, and that sin tempts us withall, this will make us not so much as parley with sin, as wee 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 bee wee shall finde it a hard matter to see the creature to be nothing, but it will be easie to see God to be more; by our understanding the greatnesse of the price that wee must pay for the pleasure of sin, it will quickly break off the bargain; for wee do with as much indignation leave him that asks us a hundred times more than the thing is worth, as wee 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 convinc'd that wee have no need of that which sin offers us, for generally they are not necessaries, but su­perfluities that tempt us. 4. We must [Page 19]endeavour to encrease 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. Alwayes to be spiritually or lawfully imploy'd, 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 mortifyed 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 apparrel, &c. But this is but casting out one devill 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, [Page 20]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 stomack is over-charged, so that he loath the Honey-comb, 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 wee 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 hee hath not left sin, but sin him.

4. When by reason of ignorance and infancy wee 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 Honors [Page 21]of Egypt in his infancy; therefore the Scripture, to shew the power of Grace in him, sayes, that when he was of full age, he was so; but certainly in infants cor­ruption is not mortified, but bound up in the heart of a childe, 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 encreaseth, so the conquest of temptation is: 1. More easie, when wee stand wrastling and par­ling with temptations, and the dispute is so hot for a long while, that none doth know which way the victory inclines, it shewes grace to be weak; but when wee are spirituall Sampsons, then wee break these cords with which Satan endeavours to binde us, as a thred of tow scorch'd with the fire. 2. By the fulness of our conquest over temptations, if the tempta­tions [Page 22]presently rallies its forces, and as­saults us again, it often shewes the resi­stance was but weak. 3. When wee can overcome a temptation with fewest mo­tives when wee 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 shewes our grace to be but weak; but when the least spiritual truth, or temporal mercy, is like Eleazer the Son of Dodo, a­ble to scatter an whole Army of these spi­ritual Philistines; he is one of Christs Worthies, the more strength the motive hath upon which wee resist, so it bee not carnall, the stronger our grace. 4. The more spirituall the motives are by which wee overcome, the more spirituall are we, the more pure the motives, the purer our grace, and the purer the stronger; Mer­cies are purer motives then 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 wee quickly and speedily over­come [Page 23]them: To consult whether wee should do that or no to which wee 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 bee consulted of when wee are tempted, viz. Whether it be a sin or no that wee are tempted to? Wee knowing it to bee a sin, whether wee should commit it? The first argues: 1. Imperfection, in respect of our understanding in spiritual things, wee should bee filled with the knowledge of the Will of God in all Spiritual Wis­dome and understanding: So that wee should in all cases bee presently able to de­termine what is pleasing in his sight. The second argues, the abundant want of Grace; for when once wee know what is the Will of God, it is certainly a sin not to do it: So the Apostle, Hee 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 hee is consulting, he doth it not. Indeed wee may consult how wee may do the Will of God, with most advantage for his Glory, but not whether wee should [Page 24]do it or no: Wee should utterly dislike such a Physitian, 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; Wee 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: Satans first great policy, when he tempted Christ, was to tempt him with such a temptation, that might not seem to be a temptation; so hee did in his first and se­cond temptation, but when hee saw that Christ was of such wonderfull Wisdome, and so sharp-sighted in the things of God, that he could not spin a temptation of so fine a thread, but hee could discern it. In the last temptation hee tries what hee could do with the strength of motives, to perswade him to do that, which hee could not but know to bee a sin, since hee could do nothing by his subtill contrivances to deceive him, so that he should take that for no sin, which was one. But our Saviour breaks this Spiders Web, as well as dis­covers it; they are not so fine, but hee discernes them, nor so strong, but hee [Page 25]breaks them; neither does Christ use any consideration to discover that hee was tempted to a sin, nor any consultation, whether hee should do it, when hee knew it to bee so, but presently answers: For to consider what advantages wee may have, by doing any thing which wee 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 wee love not, seems not to be thank-worthy, 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 termes as it was offered; therefore to decide this question, wee must understand there are three kindes of things; some [Page 26]that wee may neither love nor have, as sin; others, that wee may have, but not love, as riches. Other things we may have and love, as Wife and Children; to love those things which wee ought not to love, and yet to leave them for Gods sake, is but half our duty, for, for Gods sake wee 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 wee must not have so much as a positive love to them, but for our Wife and Children, &c. whom wee ought to love; there wee are, then only not to love them, when they come in competition with God, wee 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 it self, 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 rayment, 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 patient 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 almes, be more plea­sing to him, judge you.

2. When wee fall into them by perse­cutions, then the outward mortifications [Page 28]that we suffer, wee should rejoyce in.

3. When the duties of Holiness cannot be performed without them, as in cold Wea­ther, when one must either lose some early publike Ordinance, or endure the Winters cold, by rising betimes to enjoy it, or a­ny other time of the day to neglect any private or publike duty, by reason of the coldness of the Weather, if it be not pre­judicial to our health, is such Epicurisme, 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, wee 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 Lords Day, being sent for to Church, said, He [Page 29]durst not come, for fear he should be made Minister again: Doubtless inward mor­tifications have great advantages above outward mortifications.

1. Invvard mortifications are alvvayes lawful, and necessary, outvvard are not so, as vvhen they are prejudiciall to ones health.

2. Outvvard mortifications are very subject to degenerate into superstition, as evidently among the Papists, that vvhere­in 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 edifie, for outvvard mortifications are very glorious in the sight of the world; and it may bee that may be one reason, vvhy our blessed Saviour did not much use them, because he vvould deceive hu­mane wisdome, for even carnal persons do honour outvvard mortifications, but in­vvard [Page 30]mortifications are invisible, and en­deavour to hide themselves even from Gods people.

4. Wee are to begin at inward mortifi­cations; and this was our Saviours me­thod, hee would not put his Disciples at first upon fasting, Matth. 9. as John did, for Johns 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 poyson to the heart; therefore endeavour after inward mortifi­cations, for it is far better to mortifie 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 wee can say to our thoughts, when wee 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 wee are imployed in the things of God; and indeed it is a very hard thing to fix our thoughts, when wee set our selves about the things of God, certainly carnal motives and principles cannot do it; indeed many, that to carry on their own interest and designes, are very fre­quent, and seem to be very fervent and in­tentive upon the things of God; yet hee is but like one that useth Spectacles, hee fixes not his thoughts upon those spirituall duties he makes use of, but looks through them, and beyond them, upon the things [Page 32]of the world, Religion, that seemes 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 designes 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 fix'd upon God ex­cept wee attain to the love and admiration of him: The Angels being flames of love, it makes them alwayes 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 Holinesse consists, as to several graces.

NOw I shall shew 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 wee are so far from see­ing by the light of the candle then, that wee 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 deale with reason, as Moses dealt with the Gibeo­nites, he made them hewers of Wood, and drawers of Water, but wee must not make it of our counsel in the things of [Page 34]God; wee may use it to direct us in world­ly matters, as how to build Houses, &c. but wee 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 wee had a friend, whose testimony wee did almost infallibly believe, wee would not stir out of our doores to satisfie our selves in any thing that hee affirmed, but if wee had any thing to do upon it, wee would presently do it, without further inquiry, whether the thing was as hee affirmed; as if wee were to take a journey, when such an one called upon us as hee rid by, if our friend told us, that hee was come whom wee expected, wee would not go to see, but put on our gar­ments, and prepare for our journey, &c. So those things that wee know by experi­ence, as that, things that are unisons or di­apasons, if you strike the one, the other moves; 'tis true, wee may enquire after the reason to satisfie our selves of the why, which Mercenius Martinius hath set down, but wee do not enquire whether it be so or no; nay, whatsoever reason contradicts the being, so wee discard as spurious and false; so we should do in Faith, whatsoever [Page 35]contradicts the Truths of God ought to be supprest 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 flowes from reason is not Faith; For it is not alwayes a divine assent that is given to divine truths; in this case, more blessed is hee 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 wee have a sure word of Prophecy. Thus also did Abraham.

The truth is, there were two main ob­jections that reason might bring against Abrahams 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, [Page 36]but dead, by reason of age; but A­braham did not onely not yeeld 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 addes 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 addes 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 bee guest at by that which hath been said of Faith; for as hee whose Faith is above all but Scripture. Arguments bee they ne­ver so strong to prove the truth hee 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 hee hath abundance, nor less, when hee hath no meanes; nay, when all meanes are against that which hee 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 hee that hath a vast army against a handful of men, will be more confident [Page 38]of getting the victory, but not that God will give him the victory; for it is very hard to have an arme 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 our selves, is not how much, but why wee believe wee should have such a mercy; nay, the more confi­dent wee are, the less wee may bee said to hope, in a Scripture sense, if our confi­dence bee 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 wee are most se­cure, so it will appear when means fail; for as hypocrisie ends in Apostacy, so se­curity and presumption in dispair, 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 wee 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 wee have not the least sense of his love: Our blessed Saviour, [Page 39]the King of Saints, not onely in this re­spect that hee governs, but that hee ex­cels them also, as much in the Acts of Ho­liness, and riches of his Grace, and trea­sures of his wisdome, as Solomon in all his glory, did the meanest of his Subjects in riches and wisdome: I say, this our blessed Saviour gives us a rare example of an high act of hope, in this respect, for when hee was under the sharpest sense of the wrath of God, and of Gods forsaking him, yet, even then hee 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 mee, as much as sense of wrath can do, and though by thus forsaking of mee, 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 [Page 40]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 Gods sake; for wee must not bee content that any one should terminate his love in us, no more than his praise; wee should in this case say as the Angel did to John, mutatis mu­tandis, See thou doest it not, I am thy fellow servant, love God. The love which is borne us not for Gods 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, wee may delight in these, because it is that which God requires of them, that they should love us: but if wee know that it is no way in reference to God, wee ought [Page 41]also to disrelish it upon that account. Those that preach Christ out of envy, the Apostle sayes, hee did rejoyce, and would rejoyce, but it was, that Christ was preached, not that hee was preached out of envy, that doubtless was some trouble to him; one may delight in the love of Wife, Children, Friends, &c. 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 farre we may rejoyce in their love, viz. because by that meanes wee have a great advan­tage to make our spirituall advises, 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 hee wrote or preach'd; but it was, that hee 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 hee entring in and having a place in their hearts himselfe, may have the better opportunity of let­ting in Christ also.

The second high degree of love, is, ra­ther [Page 42]to be acted by, then to act love; when wee have love, as wee are said to have an ague, or a fever, which rather indeed have us, than wee 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 wee 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 wee neither can, nor will stand out against the power of Love; 'tis said of Christ, that hee was driven into the Wilderness by the Spirit, in one Evange­list; in another, that hee was led, to shew, that hee went willingly, yet with so much speed, as if hee had been driven: As long as thou canst rule thy love to God, thy love as yet hath not come to that height, and paroxisme, 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 hee cannot so [Page 43]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 Christs love to us, when his love made him more complain, until he suffered, than when hee suffered upon the Crosse: I have a Baptisme to bee baptized withal, and how am I streightned, until it be accomplished: Hee thought it long while hee suffered, not when hee suffered: Wee read of those that rejoyced 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 wayes of God, we should do as the Saints did in the Primi­tive Church, when the wilde beasts were let loose upon them, they came with stretch'd-out armes to meet, and as it were imbrace them: Wee should bee glad of having any opportunity to express our love to God; 'tis a poor thing, when we serve God onely of that which cost us no­thing. [Page 44]Wee read of a woman, who in the time of persecution, came running all undrest, and they ask'd her, what shee meant, and shee said, 'twas for fear she should come too late, to suffer Martyr­dome; for that day there were divers that were put to death for Christ, and shee came, lest shee should loose that Crown.

5. Then love is strong, when wee can love God, when there is nothing else to love but God, when hee strips us of all his blessings, and let's Satan loose upon us, as hee did upon Job; nay, when hee 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 wee 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, shee acknowledged, that when shee was in them, as shee has been going along in the street, shee expected every step to sink down into hell; yet, if shee had heard but an oath sworn, shee 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 ask'd what hee would do, if God should cast him down into hell, hee answered, that hee had two armes, the one of faith, the other of love, and hee would imbrace him, so that hee would carry him with him, and then Hell would bee 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 joyes in [Page 46]abundance for that place; for if God should vouchsafe us to see and hear those things that they see and hear, they would bee temptations to us, instead of blessings, and wee should fall in love with Heaven, more than God, or else wee should bee 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 balast, and makes them more steady in their joyes; That wine that does but refresh a Giant, would distemper a childe, that which makes him more active, will lay a childe asleep, and wholly disable him: It seems it may bee to some an har­der matter to bee patient, 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 Godlinesse consists, as to Knowledge, or the high acts and ef­fects of Knowledge.

4. COncerning our knowledge of God, the signes of its perfection are these.

1. When wee are rather passive than active in our knowledge, when the thoughts of God alwayes end in admi­rings and adorings of him; and in such a case the understanding rather suffers than acts, as it were, ceasing from its op­perations, and suffering it self to be over­come by the object: It is quasi silentium in­tellectus, or admiration.

When the truths of God are to us al­wayes like a great Ocean, whereof wee can neither fathom the bottom, nor see the shore.

2. Then our knowledge is excellent, when it never comes with light alone, but alwayes comes with flames, when our hearts are as much ravish'd with the exta­sies of love, as the understanding is filled with admiration of the truths: Those that are in love, seldome speak or think of their beloved, without flames; and shall wee bee such Tinder to the dark beauty of the world? and shall wee lye frozen in the midst of the glowing coales [Page 48]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 wee nei­ther can, nor will think of any thing but God; so that wee need not set our selves solemnly to think of him, or else wee can have no thought of him that affect us; but our hearts are so fixt upon the thoughts of him, that nothing can divert us, as Mary Magdalen, not the Angels of Heaven, no, nor Christ, untill hee ap­peared to bee 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 [Page 49]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, inticing 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 hee chastise them, it shewes hee hath ei­ther lost, or never had that authority o­ver them, that hee should: So when the consideration of the truths and the mer­cies of God will not keep us in awe, but wee go on sinning in the presence of such truths, it shewes, they have little power over us.

5. Then our Knowledge is as it should bee, when the truths wee know have that weight with us, that they sink down into our hearts; nay, when wee care to have nothing to do with such truths, as have nothing to do with the heart, but are meerly speculative, and [Page 50]float in the understanding. Some have that vaine, 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 onely float it self, but shall keep other things from sinking.

CHAP. XII. Wherein the Power of Godlinesse consists, as to Humility; or wherein Christian Hu­mility chiefly consists.

5. FOr Humility, the excellent degrees of that are these: 1. When wee stand wondring at the goodness of God, even in the least mercies, when wee can admire and blesse God for having so much, which others of our degree ha­ving, murmure against God for having no more, when wee are so sensible of our own vileness, that the least temporal blessings seem wonders of mercy to us; and when God layes upon us never so great a weight of affliction, yet even then wee can admire his mercies, and blesse [Page 51]him more, that wee are not in a worse condition, than murmure that wee are so bad, and cry out, it is his mercy that wee are not consumed; when Gods mer­cies humble thee, and Gods afflictions fill thee with his praises, when thou canst see thine own vileness, in the midst of Gods mercies, and Gods goodness in the midst of thine afflictions, and bee power­fully affected with them, then thy heart is in a right frame. A sinner that mur­mures on this side of Hell, if hee were truly sensible of his own vileness, were as great a prodigy, and would argue as much impudency and arrogancy, as for a pardoned Traitor (who had de­served to be tortured to death with the exquisitest tortours) to complain of the Kings cruelty, because hee did not feed him, and cloath him deliciously, sump­tuously every day, so for a living man to complain, &c.

2. When wee are unwilling that any one should have good thoughts of us, or at least in reference to our selves; and if it were not for the duty wee owe to truth, the glory of God, and the edification of our brethren, wee would never vindicate [Page 52]our selves from any slander or aspersion that is laid upon us: Many do with so much violence and impetuousness vindi­cate themselves, that they doe 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 behinde a greater blemish than he removed. Wee ought humbly and qui­etly to deny those crimes which are un­justly laid to our charge, this duty wee owe to Truth, and to Religion, which may also suffer by our sufferings, this way; but then wee must also remember to perform that duty wee owe 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 our selves, that the shame that lights on us, by being supposed to have committed the crimes wee are guiltless of, is not to be compared to that which is due to us for those sins which wee are [Page 53]guilty of, though men know them not.

3. Another singular Act of Humility, is, to bee 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, wee ought to reject them: So our Saviour blamed the young man for calling of him good, though hee was so; yet, because the young man not thinking of him to bee God, said, he was Good. So our Saviour at another time rejected Satans confessing of him to be the Son of God, and the Pharisees telling of him, that hee was one that accepted the person of no man, be­cause, though their praises were true and excellent, yet their ends were malicious; wee should bee more afraid of just praises, then of unjust reproofs, for they are more likely to do us harme; but praises and gifts are seldome 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 [Page 54]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, then they shall rather break than bend their spirits: but to bee flexible to imperious commands and violence, is a better sign of that humility and meekness of spirit that speaks a true Christian; for wee 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, intreaties, gifts, praises, &c. you may much prevail with them; nay, it is not easie to perswade divers that this is a vice in them, viz. that they will not bee 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 onely wee should go a mile or two with those that entreat us, but those that compell us to go one mile, to go [Page 55]with them twain; and so also, that wee 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 Su­periours, Masters, Parents, &c. rather to correct, than to yeeld 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 self­denial, to yeeld to the imperious demands and commands of others, than to their en­treaties: Christians should not bee like flints, that cast out fire, as often as you strike them, to break them, and those are generally the greatest fools in Christs ac­count, that use to say, you shall not think to make a fool of mee; 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 [Page 56]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 bee more exalted, and that our neighbour may bee prefer'd before us; for though in the matter of our soules wee are to love our selves before any particular person, and generally in other cases, to love our neighbour, but as our selves, yet in the point of honour, wee are to prefer them before us, Rom. 12.10. for wee are not onely to bee content that wee are valued and esteemed less than others, but wee are to take much satisfaction in it, since it is the accomplishment of that which wee do, or ought to desire, in shame, that wee suffer for righteousness sake, wee ought to magnifie God, that for his sake hee will account us worthy to suffer such things; for the shame that accompanies divers afflictions, wee ought to receive it with the same patience, satisfaction, and thanksgiving, as wee do the affliction which it accompanieth; hee that despi­seth none, yet despiseth the world, and [Page 57]himself, and despiseth, that hee is despised, is a perfect man.

To make my meaning plain, I will give you some instances; there are seve­ral kindes of afflictions, or troubles, some that are honourable, and some that are dishonourable, one hath a great scar in his face, by which its 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 cowardize 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 wee bear but one affliction, viz. the passion and anger of a Superiour, 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 [Page 58]pain is the same in both, but that on the face much more shame; and when God sends us such an one, wee should know that God intends that wee should as well welcome the shame as the pain: there are some vertues and graces more esteemed of in the world, than others; as for ex­ample, valour, liberality, especially to the poor, suffering persecution for righteous­nesse sake, are generally more esteemed of, than many acts of humility, meek­nesse, modesty, patience, and self-denial, for one that is noble by birth, or of great estate, and honours, not to follow the vain custome of the world, either in re­spect of richness, or fashion of her ap­parrel, or in curiosity in dressing her self, but to go in a mean, careless, and not vainly fashionable, though not ridicu­lously: Dresse 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 [Page 59]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 hee 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 joyn in discourse with them, as Christ did with them that were going to Emaus, if hee were an eminent Minister, they would wonder what hee did speak­ing with that woman, as the Disciples did with Christs 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 wisdome is justified of her children.

Divers times, by some inconsiderable acts of foolery or indiscretion, wee bring shame upon our selves; so that though there bee no sin in the acts themselves, yet the duty wee owe to civility and wis­dome, should make us abstain from doing of them, yet when they are done, wee should not at all bee troubled at the shame [Page 60]that followes them; nay, in those actions that are sinful, though wee 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, wee should not be troubled at the disgrace it brings: Our Saviour did both endure the Crosse, and despise the shame, and which was hardest, it is not easily discern'd. I think it is easier to deny our profit or plea­sure, than to deny our honour; pride is the last sin wee put off, for wee may bee proud even of humility it self; yet though the outward acts of humility may nourish it, yet the inward grace and acts of humility, will mortifie it.

CHAP. XIII. Wherein the Power of Godlinesse consists, as to Patience; or several special signes 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, wee may not deny our sufferings, for that's a­gainst truth, and wee 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 wee thwart the end of Gods providence, (who intends by afflictions to humble us) if we are puft 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 [Page 62]in the times of affliction, is, not only to bee patient under them, but thankful for them; for wee pay a Physitian for his advice, and an Apothecaries Bill, as well for bitter Pills, as for Cordials; wee do not say, since you prescribe mee 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 Phy­sick, but wee pay indifferently for both: So Job, The Lord giveth, and the Lord taketh away; blessed bee the Name of the Lord.

3. There should bee an holy indiffe­rency in us to all afflictions, whether, as to the kindes, 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 meanes which wee are to use, which if wee do not, wee are some way Agents in our own sufferings; and wee are to bee pa­tient, to take up our Crosse, and fol­low Christ, not to make it: And as we must not make it; so wee must not chuse it, wee must take the Physick God gives us; wee do not use to prescribe to out Physitian, but hee to us, both the Recipe [Page 63]and the Dose. The Patients saying is, cure me, but tells not what hee should give him to cure him; for the sick hath no more need of the Physitian, than the whole, if by his own skill hee knew the method, and means of cure.

CHAP. XIV. Of projecting, and contriving, how wee may glorifie God most.

ANotheract of the Power of Godli­nesse, is, to project, contrive, and plot how wee may advance the glory of God more: It is not enough for us to do the thing that lyes before us, and to go, as it were, in a road, but to consi­der and enquire, if there bee any way of edifying our Brethren, and glorifying God more, than yet wee have knowne, not that I am for waves of will-worship, and inventions of men, as for the sub­stance of Gods Worship: Of that, far­ther anon; but that which I would have, is to enquire, and consider, how wee may do that which God commands [Page 64]us, to the most advantage. As for ex­ample, God would have us bring up our Children in his feare, to Catechize them, and that they should read his Word; but wee should consider how wee may do this, that they may learne sooner, and fuller, and better: And when wee 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 Cate­chisme, they use, that their Children have attained to so much knowledge: And if theirs bee better than thine, doe thou likewise: It may bee they will tell you, that they make them answer some Questions in the Catechisme, 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 bee, they make them answer some common obje­ctions against Holinesse, and teach them how to use the Sword of the Word a­gainst errours: It may bee 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 bee [Page 65]they use, that whensoever a Chapter is read at their Table after meales, 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 intend to give them any play, they make their learning some thing or other, the condition of their receiving of it, &c.

CHAP. I. The first Caution, viz. That wee should not judge our selves by the degrees of Grace.

NOw I shall endeavour to shew you several mistakes of the peo­ple of God, against which they ought to be cautioned and fore-warned.

1. Take heed of judging thy self 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 hee causes thee to dispond, and even to give quite off, because thou think'st 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 hee will put thee in that highest of­fice? Canst thou not be content to bee a door-keeper in the House of God? It is an holy frame of heart to mourn for the weakness of our graces, but it is a carnall one to murmure or dispond.

2. The second carnal ingredient, is, that wee 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 carnall conscience, that God should justifie thee, or love thee, or give thee [Page 69]such great things as thou expectest: But Faith answers, Since I come to God in Christs Name, it is not for mee to consi­der in my self how hee loves mee, but how hee loves Christ; nor is it for mee to consider, as to justification, what I have done or suffer'd, or what I am, but what Christ hath done; and as long as thou look'st upon thy graces to justifie thee, or thine own strength to sanctifie thee, it is no marvell 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 hee hath given to others; it was a spiritual frame of heart that hee had, or at least a spiritual speech of him, who when hee was upon his death bed, and en­deavouring to apply the promises of the Gospel to himself, but could not, as hee thought, yet he blessed God, that he had made such precious promises for others to apply, though hee could not; so thy design, being that God should be ho­nour'd, thou should'st rejoyce that others do it, though thou canst not; spirituall envy is the worst kinde of envy.

2. Thou art to imitate them in their per­fections.

3. Thou art to strengthen thy confi­dence and hope, for they were hewen 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 cur'd by such a Physitian, had the same disease as wee have, it makes us to rejoyce, to see how well hee is, and to ha­sten to his Physitian, it doth not encrease our sorrowes or fears of our recovery, but our joyes, to think, that if he were cured, wee may.

4. Thou must desire that holiness thou canst not attain to, that is not the lan­guage of Gods 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 bee so eminent a Christian as others, be as­sur'd, that Christ will not quench such [Page 71]smoaking flax, nor break such a bruised reed, as thou art; and know this for thy comfort, that the weakest faith doth ju­stifie, 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 hee keeps our faith also; hee gives us not only remission of sinnes, upon re­pentance, but hee gives us repentance al­so, Acts 5.31.

CHAP. II. The second Caution, That wee 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 imployments, it makes us perform them [Page 72]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 withall, viz. in the midst of the neces­sary works of their calling, they are press'd to leave off, and go to prayer; indeed this is a good sign; but it is a dis­ease, as Physitians say, that the swelling of the legs after a great fit of sicknesse, is a good sign, though such swellings are to bee 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 bee 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 wee are moved to this duty; there­fore first, if thou art moved to prayer on­ly, when thou art imployed upon the works of thy particular calling, but never upon vacant times, it is very likely to be [Page 73]a delusion of Satan, for Satans 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 imployments, or unsuita­ble to thy gifts; or such an one, that thou art not warranted to by thy calling.

2. Art thou inlarged in prayer, when thou art put thus extraordinarily upon duties, or not? God doth seldome give one a call to any imployment, but hee gives one gifts suitable to it; as hee doth not lay any affliction on us, but what he doth enable us to bear; so hee puts us not upon any imployment, but hee 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 thorough the doing of good, or resisting evil: Yet one thing is to bee 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 [Page 74]fluency of thy expressions; when God enlarges thee, thou art humbled after thine enlargements; when Satan, thou art puft 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 onely by prevailing with God, but prevailing with thy self, it makes thee more watchful, and industrious; as for example, if thou prayest that God would enable thee to serve him, if it bee a right prayer, it will make thee more care­ful, more watchful over thy wayes, 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 Lords Day? If the Spirit of God moves thee to duties on the week daies; thou wilt bee much more in the Spirit on the Lords Day.

CHAP. III. The third Caution, which is, that we should take heed of degenerating into will-worship.

TAke heed of degenerating into will­worship, 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 bee your rule; for else to invent wayes of worship, that God hath not commanded, or warranted in his Word, though they seem never so speci­ous, and have never so great a shew 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 wisdome 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 wisdome were too great for them to fathom) would follow their own inventions, which being but vain, they [Page 76]spoiled the work which the Lord set them about, and so provoked their Lord, not only by spoiling the business hee imploy­ed them in, but much more, by their judging his wayes to be foolish; the third ten servants, were those, who had far more wisdome than the second, but ne­ver used it to alter their Lords directions, alwayes judging them to be best, though they many times could see no reason for it, nay, much against it. The high thoughts of their Lords wisdome first caused them not to alter his instructions, and afterwards, their own frequent expe­rience of the betterness of his wayes. 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 wayes of Gods Worship, by naturall reason, to which many of his wayes seem absurd, they would therefore alter them, and institute others, of their own inven­tion, that carry a fairer shew to human rea­son, and so they mightily provoke God. For to break Gods Law, may bee an act of infirmity, but to judge his Law, is arrogancy: The last ten are the people [Page 77]of God, who have wisdome, and more wisdome than the former, but they ne­ver use their wisdome in judging of Gods wayes, and finding out new wayes 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 finde out wayes for the improve­ment of other manufactures, and things of that nature, that are temporal, and not spiritual.

CHAP. IV. The fourth Caution, which is, that especially new Converts take heed of over-burden­ing themselves with over-difficult; or multitude of duties.

4. ANother errour and mistake of new converted Christians, is, to over-burden themselves with duties for Satan, when he sees that hee cannot keep them any longer from the wayes of God, then hee doth endeavour to put them up­on religious duties, as they seem, but in­deed [Page 78]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 bee sown into an old garment, or else bee 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: Satans aim is to tyre 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 chuse some experienc'd, grave, sober Christian, that they may bee advis'd by them.

Take heed of rash vowes, nay, take heed of all vowes, lest they bee rash; there are divers Christians, who being unmar­ried, and newly converted, have bound themselves by vowes 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 [Page 79]married, and had many family businesses to look after, their vowes have been great snares unto them; but concerning the directions for making vowes 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 joyes and sorrowes.

5. COncerning spiritual joyes, Christi­ans are subject to several mistakes.

1. They retain all joyes that seem to bee 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 joyes, whether they be spiritual or no:

1. True spiritual joyes, generally come from the application of some promise of Scripture, Let him kisse mee with the kisses of his mouth, saith the Spouse, Cant. 1.2 Joyes that come, wee know not whence, [Page 80]are very dangerous, and by experience all the people of God, can set their seal to this truth.

2. True spiritual joyes generally, follow deep humiliation generally, one is a childe 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 hee began to confess his sins, us'd to have joyes, but hee look'd up­on them as dangerous, as coming too soon, before hee was in any considerable measure humbled for his sins.

3. True joyes, as they generally follow humiliation, so they do leave us more humble, and more desirous to serve God than they found us; joyes that puff up with pride, are from Satan, those that build us up in holiness, are from God; joyes that make us wanton, and care [...]ess, of Gods service, are such joyes that Sa­tan will never grudge us.

2. They judge of their graces by their comforts, whereas consolations are [Page 81]no part of, but rather a reward of sancti­fication, the dearest of Gods people; nay, even Christ himself was a man acquaint­ed with sorrowes; and generally their gra­ces are strongest, whose comforts are weakest; and your ancient Christians, though they may have a setled serenity and peace, but have not such extasies and ravishments of spirit, as new Converts have; God deals with new Converts, as wee deal with our little children, wee dandle them on our knees, wee play with them, and kiss them oftne, which wee do not do, when they are grown to mans estate, their graces being weak, something must bee strong; therefore God gives them more comforts to support them; be­sides, the novelty of Religion doth much occasion their joyes, 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 errour and mistake wee are subject to, is, to judge of their duties by the relish they finde in them, judging those duties not to bee wholesome, that [Page 82]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 wee are ashamed of, and mourn for; the Spouse hides her self in the clifts of the Rocks, and under the stairs, as a shame that her person should bee seen, or her voice heard, yet even then Christ was delighted with both, Cant. 2.14.

2. Nay, there may bee much more grace in such a soul that is constant in ho­ly duties, though hee findes no joy nor relish in them. For it shewes

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 it self, both of them go with their friend, which of them, think you, yeelds to the desires of his [Page 83]friend, out of the principles of love? when thou performest duty without comfort, it shewes, 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 Musitian, who when hee was aged grew deaf, but retained his skill, and his Lute being tun'd 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 musick, but what he did, hee did out of obedience to the Kings command; so, when thou findest no re­lish nor delight in thine own duties, thou dost not do them to please thy self, 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 hee will bee giving of us com­forts: The prodigal childe thought it enough for him to bee as an hired servant, though hee was not entertain'd with those smiles and expressions of love that a father uses to bestow upon his sons; they [Page 84]think it a wonderful mercy, that they may, as dogs, be suffer'd to gather the crums under the table, and that they are not destroyed, as Wolves.

4. Christians do not enough improve their joyes, but like some, who when they go to feast with their friend, take more delight in the banquet, than in their friend; therefore two wayes you are espe­cially to improve your spiritual joyes.

1. Improve them, as Esther did, take this opportunity of presenting some pe­tition of great concernment at this ban­quet. It hath been the custome 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 wouldest thou have especially subdued? Would'st thou have the Church deli­ver'd? or what other petition is in thy heart to ask of this nature? ask it, now God smiles upon thee, hee will deny thee nothing.

2. Improve thy joyes, as Joseph did the years of plenty, lay up against a dear year, for thou may'st not expect that these daies should alwayes last, therefore treasure up [Page 85]these experiences; write down what those joys were, how it was then with thee, and how thou cam'st by those joyes; what promise was it that the Spirit applied, and sealed to thy soul, which hee made as a full brest 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 daies, 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 bee a swift witnesse against thee, and call thee forth to bee burnt with everlasting fire, for thy spiritual whoredomes 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 perish'd in the seven years of dearth: take thou heed, that when these honey-dews [Page 86]fall upon thee from heaven, take heed, that thou dost not onely delight thy self with the enjoyments of them, but enrich thy self also with the treasuring of them up against the daies of sorrow.

Lastly, bee watchful, take heed that thou art not so busie in taking the spoile, that thine enemy rallies again, gives thee a second onset; bee not secure in the time of joyes, 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 wildernesse to bee tempted of the devil, Mat. 4.1. and St. Paul imme­diately after his great revelations, Satan came and buffeted him.

7. Concerning spiritual sorrowes, the people of God are subject to many mi­stakes.

1. They nourish them too much, they think if their sorrowes be spiritual, in re­spect of the object, there is no fear that the actings of their sorrow can any other way bee carnal, nor to bee resisted, or li­mited; but if any of these things shall accompany thy spiritual sorrow, so far forth, as these following effects shall [Page 87]proceed from it, it is to bee mortified.

1. It thy sight of, and sorrow for sin, hinders thee from believing, thou art not to cherish, but to mortifie such sorrowes, 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 shew of humility, yet it cannot bee 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 wee 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 [Page 88]God, when, and upon that account, hin­ders thee from coming; when hee calls thee, all sorrow, as to these effects, is to bee 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 sayes, that hee forgot the things that were behinde, in this sense wee must forget our sins, and forget our graces, that is, wee must not look upon our former sinful life, from thence to draw such sad conclusions, that our sins are too great to bee pardoned, or of too deep a dye to bee cleansed, or our corruptions too strong to bee conquered; neither must wee look upon our former duties and graces, as if now wee might slack our pace.

CHAP. VI. Of letting the Truths of God lie loose upon us.

THe first great impediment of holi­ness, is, that we let the truth of God lie loose upon us, they are not fastned by the Master of the Assemblies, as nailes 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 Tryal of our sincere love to Christ, few there are that do truly and really believe what they profess, they are rather asham'd to de­ny those truths, which, all amongst whom they live, profess, than that they in their hearts do believe them to bee 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 errours is ta­ken off, than they do own those errours [Page 90]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 bee conviction without conversion, nor can the understanding make the will love those truths as good, which it self believes as true; yet though conviction cannot work conversion, yet doubtless, generally it would work Reformation, the way to gain firm and strong perswasions of the truth of God, is to build our faith upon strong and irrefragable grounds, the chief, if not the onely, is the Word of God; there are too few Christians, that if they were ask'd 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 priz'd book, the Assemblies Confession of Faith, and larger Catechisme, for in the mar­gent thereof, are set down the choicest [Page 91]places of Scripture, for proof of the seve­ral truths therein specified.

The second advice, for the getting of a firm perswasion of the truths of Religi­on, is, to begin with fundamentals; it is the devils policy to set us upon the Pi­nacle 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 dazled, 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 practises; as whosoever intending to learn upon the Lute, should begin with the difficult'st lesson at first, would bee discouraged and disinabled from proceeding any farther; so in the truths of Religion, the plainest and most fundamentals are first to bee learned, and then those which are less fun­damentall.

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 [Page 92]not believe them to bee true, but onely 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 bee of great concern­ment to him, hee will make experiment of it: So in the mysteries of Religion, would you know whether the Doctrine of the Gospel bee 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; &c. John 7.17. So if you will know whether that saying be true, Mark 10.30. make a tryal of it, leave something for Christ, if ever occasion bee, leave lands, houses, &c. but though ex­traordinary times of persecutions fall not in thy daies, 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 bee an hundred fold advantage to thee, even in this World; it is true, it may bee God will pay thee in Diamonds, which thou layest out in farthings, in peace of con­science, [Page 93]in spiritual graces, or comforts; whereas that which thou didst part with for his sake, was, it may bee, 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 errours, 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 it self, yet if they were truly considered and improved, would bee of singular use and advantage to us, who [Page 94]is there amongst us, that knows not that hee must die; yet how few do consider and improve this plain truth? wee let the truths of God lie by us, and store them up, as divers Ladies do their rarities and curiosities in their closets, onely to shew them to those that come to see us; so wee make use of the truths of God, to dis­course of them, and rather as matters of ostentation to boast of, and pride our selves in, than as things, by the improve­ment whereof, wee 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 Kingdome that re­volted from their Prince, and stood in o­pen defiance against him, the Prince out of his great clemency, sent a Proclamati­on, wherein hee signified his free pardon of all those that would return, and own, and obey him as their Soveraign; divers did magnifie the rareness of the hand, and the sublimity and graciousness of the expressions of this writing, many took Copies of it, and publish'd it, and ex­pounded [Page 95]it to others, but returned not, but continued, and perish'd 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: wee 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 onely strengthens our faith in the truths wee consider, but shews us how much they con­cern us; and apply them to our own be­hoof, as is further express'd and explain'd, in that small Treatise of Meditation, which by the assistance of God I have publish'd, to which I refer the Reader.

CHAP. VIII. The next impediment, is, putting off God with solemn duties.

ANother great impediment, is, that wee put off God with solemn du­ties, as if wee set a part so much time to spend every day in meditations and pray­er, &c. 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 musick in the ears of God; and wee must not think, that as soon as wee have tun'd our Harps wee may hang them upon the Willowes: It is true, as I have elswhere 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 wee are at a feast, wee finde relish and delight in the very act of eating, but the main end of our eating [Page 97]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 bee supplied by some frequent eja­culatory prayers, and frequent inward spiritual admirings and adorings 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 bee grudg­ing every minute that wee spend in his service, this proceeds from an erroni­ous judgement, and from a base heart. Suppose it were so, that God would bee content with any thing; suppose God should not bee angry, though thou should'st not pray to him, or hear a Ser­mon, [Page 98]or read a Chapter in the Bible, any more than once a year, but he should with­all give thee leave to spend as much time in these duties as thou would'st, I say, if God would bee content, would'st thou be content? Dost thou do so in any other thing? A friend, in whose power it is to do thee a courtesie, dost thou satisfie thy self in this, that hee will not bee 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 assur'd hee would not bee angry, though you ask'd 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 hee is rather angry with thee for joyning 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 priviledge? would they not rather account it an argument of the a­batement [Page 99]of Gods love, and their hap­piness: Suppose a Law should bee made, that whosoever should kill their chil­dren should not bee punished, would any loving Mother think that such a Law could bring any advantage unto her? Nay, suppose a Law should bee made for the rewarding of those Mothers that were careful for the good of their chil­dren, would the reward promis'd in that Law, heighten her love and care to her little ones? So neither doth the promise of Gods pardoning of sin incourage the people of God to sin against him, but they rather fear God, and his goodnesse; it argues neither love to God, nor to thy self, to put God off with any thing, though hee would bee 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 [Page 100]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 bee forgotten; hee 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 Savi­ours body was imbalmed with an hun­dred pound of spices and odours, yet Mary Magdalen thinks hee had not e­nough, shee brings hers also; it is a que­stion that love never puts, What need I do so much? but her saying is alwayes, How may I do more? If you should ask mee, 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 chuse but love him? Sometimes of a sudden it hath come into my minde, that if one could but speak with the devil, one might perswade him not to go about doing mischief, damning soules as hee 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 [Page 101]him to the Lord to rebuke him; and if the Angel could not perswade him to leave off his idolatrous attempt, much less can wee: 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 prevaile with our hearts; and these are the three speciall things to procure love, therefore think of these, kindle thy love at Gods love, see if the love of Christ will not constraine thee to love him; but this is our misery, that our hearts stand out against our un­derstandings in spiritual things; convicti­ons, bee they never so strong, except God pleases to keep open the passage betwixt the head and the heart, truths 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 out-works of the understanding, and convince that, yet the heart keeps its Ca­stle, and will not yeeld; like a learned Pa­pist, who being evidently convinc'd, and confessing, that hee 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 hee would take all advantages against us, and that hee delighted in our sufferings; such are Papists, that think God is pleased with outward mortifications, as fastings, scour­gings, going bare-foot, wearing hair­cloth, &c. as if God delighted in our misery, and were pleased with these things, ex opere operato, to think, that God will bee content with nothing, or that hee will bee content with any thing, are two extremes, the one a blasphemy, un­worthy of his greatness and Majesty, and the other of his goodness, and bowells of compassion. This was that wretched principle upon which that servant built, that hid his Talent in a Napkin, Mat. 25. hee made, as if though hee did what hee would, or could, God would ne­ver bee content, and that hee was all for reaping, nothing for sowing, but God is no hard Master.

1. For if hee gives work, hee gives hands too; if hee layes on a burthen, he gives shoulders to bear it, and if thou art weak, hee helps thy infirmities, and if thou art sick of them, hee cures thy infi [...] ­mities, [Page 103]and if thou art willing, hee par­dons thy infirmities; and is hee 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 imploy any one in thy ser­vice, let the journey or business bee never so difficult, if it be in his power; give him but what hee asks hee will do it, though a Porter grone under his burthen, hee would carry it, and if thou givest him an hundred pound to carry it cross the street, hee will not complain of thee for an hard Master, nor of the weight of the bur­then, but would bee glad of such an o­ther imployment; 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, &c. Deut. 6. & is hee a hard Master, that bestowes such magnificent gifts and then desires nothing [Page 104]for them all, but that thou shouldest love him? surely hee is neither hard, nor may bee 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 enquire with what minde it bee done, but whether his business bee done, but to require love, and not service, as hee 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 hee a hard Master, who would have thee live in heaven, while thou art on earth? How sweet are the commands of God? Hee bids thee rejoyce alwayes, and take care for nothing, Philip. 4.4.

4. Suppose one should take an Appren­tice, and for his faithful service, should not onely give him the stock with which hee traded, but all the gaines; and besides, should not think that enough neither, but highly reward him for his industry, though hee knew that all hee got should bee his own, were this an hard Master? [Page 105]Thus God deals with us, hee gives us ta­lents, and for our improving of them, not only gives us them, and whatsoever im­provement wee 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 onely promise to give us what wee ask, but rewards us also for asking, Mat. 6.6. Wee have not onely promises to this purpose, but a rare example; So­lomon asketh wisdome, God not onely gives him what hee asks, but gives him riches, honours, above all Princes, be­cause hee ask'd so great a thing as wis­dome.

5. God accepts of any thing, If wee do it with a sincere heart, if wee truly love and believe, though wee have many fail­ings, hee accepts of our persons, and our services; indeed if wee hate him, there is nothing that we can do can please him, though wee should do all that were in his heart, as Jehu did; but this is not to bee a hard Master, for there is none of us but would do so, and justifie themselves in their so doing; the injuries, that a friend doth imprudently or unwillingly, do not [Page 106]displease us so much, as the flatteries of an enemy; besides, if there bee 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 designes, yet God would not let him go unrewarded, Ezek. 29.18, 19. and for his own people, though there bee but an atome of gold in an heap of dross, hee 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 hee confirm'd it afterwards, his first mistake is taken no notice of, but it is said, Hebrewes 11. that by faith Isaac blessed Jacob.

CHAP. X. How not watching over our thoughts, is a great hinderance to the power of Godli­nesse.

ANother great hinderance, 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 bee watch'd; when one faculty watcheth another, it is much ea­sier, as it is easier to watch ones words, than ones 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 winde or the light out of a room, because they are so [Page 108]subtil, and thin, that they enter in at every chink; it is far easier to keep out thieves, because the noyse of breaking open doors gives an alarum 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, wee 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 stopt in its fountain; but the truth of it is, if wee 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 bee 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 [Page 109]then you will be alwayes 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 bee also.

CHAP. XI. The next great impediment, is, endeavour­ing impossibilities.

ANother great hinderance, 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. Wee are not enough sensible of the irreconcilable enmity, and the mischiefe 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 choak the Word, Mat. 13. and plea­sures are no less bewitching, nor less dan­gerous; but these things must bee left, yet not the things themselves, but the love [Page 110]of them, one may have riches, so one doth not love them; it is not a sin to bee prais'd, so one doth not love to be call'd Rabbi; one may eat dainties, and one may use recreations, but if one loves plea­sures, and loves wine and oyl, one shall bee as poor in spirituals, as in temporals: One that spoke high things concerning his enjoyments that he had of God, one ask'd him, how hee came to finde God; hee answered, when hee left all things, and himself, hee found God; and certainly it is impossible for one to serve two Masters, it is as impossible, that there should bee two Omega's, as that there should be two Alpha's, that there should bee two last ends, as that there should bee two first beginnings; and whatsoever wee make our last end, and place our happinesse in, is our Master, it commands all that wee have, and are, besides the impossibility, it makes our lives very uncomfortable, while there are two Twins thus strugling in us, of such different and contrary qua­lities, it must needs be very painful; it may therefore be call'd halting betwixt two opinions, for one that is laine, and halts, goes with far more difficulty and [Page 111]trouble; and while one is divided be­tween the world and God, one enjoyes neither; one that takes his swinge, and wallowes in the pleasures of the world, without ever looking after Religion, has some, though base delights; hee 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, hee that a­voids not these, it is almost impossible for him to avoid the sin it self; nay, indeed, to go into these, is to sin, though one goes no further; for though to bee tempted, is no sin, yet to go into temptation is, for it is living contrary to our prayers, though one doth resist and overcome [Page 112]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 carelesnesse; if wee blame our servants for setting fire amongst combustible mat­ter, though it may bee by reason of our extraordinary providence, wee discover it before it sets the house on fire; and if so bee our graces, and our resolutions, bee not strong enough to keep us from the beginnings, occasions, and temptations of sin, how vain is it to think, that when wee have given Satan these advantages, that then wee 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 Holinesse, or sinne.

ANother impediment is, to despise the day of small things, whether it bee smaller acts of devotion, or lesser acts of sin.

1. The one may bee easily avoided, and the other easilier performed: What pain or trouble is it to praise, and blesse, and adore God in thine heart, many times a day? though I am loth 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 bee performed, and the occasions of doing them do ofner occur, to suffer litterally martyrdome for Christs sake. Blessed bee God, in our daies, there hath been none, or rare occa­sions [Page 114]for it; but to be scorn'd, reproach'd, and revil'd. Whosoever will duely 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 retirings of the soul, take up so little time, and may bee mingled with worldly imployments, that they may bee 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 bee very great, but very seldome, but in his daily constant expences, hee is very fru­gal, and omits not the smallest gain, and it is not such seldome extravigances that impoverish.

3. Smaller duties, and smaller sins, do make way for greater, as the point of the [Page 115]needle doth for the rest of it, nemo repente fit turpissimus; generally wee begin with lesser sins, as omissions of duties, as friends first begin to bee 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: Davids murther 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 hee came to commit murther.

1. Hee neglects the duty incumbent upon him, at that season, and so having little to do, hee did nothing, went to sleep, when hee 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, [Page 116]and that ingages him to murther; to sa­tisfie his lusts he commits adultery, to con­ceale his lusts hee commits murther. Sin is modest at first; Solomon would not build his Wives house neer the Temple, after­wards built an Altar for an Idol, Eccles. 10.13.

4. If the sin bee 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 bee not strong enough to perswade 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 senselesnesse of the sins of Omission.

THe next great impediment is, the not considering the sinfulnesse, 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 bee 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, [Page 118]not è contra. Consider how ma­many 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 kindes of sins of omission, one in omitting the duty it self, 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, &c. and so want sincerity, or else do it not with such a high degree of love, &c.

CHAP. XV. The next impediment, is, not to come fully off for God.

THe eleventh great impediment, is, that wee do not come off fully and wholly for God, wee would fain have both the World and God, which will ne­ver bee; it is impossible to have ones [Page 119]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 wee are thinking, and endea­vouring to enjoy the world, the thoughts of heaven make us, that wee cannot free­ly enjoy that; and when wee are about to serve God, the thoughts of the world take us off from him; great mischiefes 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 centers, either of magnitude or weight; so it is for the soul to have two centers, God and the world; for as the first cause of all things can bee but one, so the last end of all our desires and endeavours, can bee but one subordi­nate end, wee may have many, but not co-ordinate.

2. Hence comes all our mischiefes, all our troubles and distractions come from hence: For as it is in a Kingdome, when it is divided, and there are two which would strive for soveraignty, there must [Page 120]needs bee continually civil wars; so that soul can have no peace, but must bee 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 wee 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 hee that halts betwixt God, and any thing else, goes but slowly on in the waves of God; therefore if God bee God, fol­low him, if the world bee God, follow that: Hee that is going from Sodom, and looks back, must needs make many a stop in his journey.

4. Take heed, for thy hearkening after the world though for the present, it may bee, they onely hinder thee in Gods ser­vice, yet it will come to pass at last, that they will hinder thee from Gods service, thy sinning and praying will not last long, [Page 121]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 bee forc'd to chuse one; as it befell the young man, that would needs know what hee must do to bee saved, hee thought hee might love riches, and follow Christ, but it would not bee.

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 shee is courted by two, and will not give an absolute denial to one of them, cannot enjoy either as an husband, &c. & so wants that communion that she might have with the one, so that indeed both visit her, but shee 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 loosest those unspeakable ad­vantages, [Page 122]both of grace and joy, which come by the co-habitation of the Spirit; therefore make Religion thy businesse, 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 strait 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 ravisht with the love of God, and the joyes 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 loose [Page 123]more by worldly men, that in respect of their conversation are somewhat blame­less, than they loose by wicked and pro­phane men, for their company they ut­terly avoid, but the other, they conversing withal, they suffer much from. It is ge­nerally in every ones mouth, that wee 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, wee suffer very much many wayes, meerly▪ because wee 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 call'd 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 [Page 124]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 lesse wee have to do with them, the better.

CHAP. XVII. The next impediment, is, abundance of worldly imployment.

The next impediment, is, abundance of worldly imployments 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 imployments, that God has little of them, but their bodily presence, and lip-labour; for what with the business they were in­volved [Page 125]in before duty, and that which they are to bee imployed in as soon as e­ver they have done, there is such a throng of worldly thoughts in their heads, and hearts, that they do finde 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 bee 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 soules 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 onely domestical imployments, 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 imployments thus qua­lified, how much more will hee 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, [Page 126]with their own reasonable endeavours and industry, live well, else not. And these men, if they can but finde a place of Scripture or two, which injoynes them to take up some calling or other, they re­joyce, 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, wee scarce read of any rich man that was ho­ly, except hee were holy first? And those that wee read of that were holy, they got their riches not by such worldly imploy­ments as now adayes are used, but such, wherein they had abundance of leisure to serve God, for they were generally Shep­herds, and their riches consisted in cattel. 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 bee frequent in prayer, meditation, and closet duties, for without frequency in them, 'tis impossible to bee heavenly minded in earthly imployments: Hee [Page 127]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 easie to bee reli­gious.

ANother great impediment, is, to think it is an easie thing to bee religi­ous, and that one need take no pains, but that wee 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 prayes, but the heart doth both: It is true, the body by consent and sympathy may suffer [Page 128]somewhat, insomuch, that it is a hard thing to pray as wee ought, upon a full stomack, without being sick: And if one has something that wee must obtain of God, and intend to wrastle with him for it, wee shall finde that our very bodies will receive alterations in the combate: If so bee Religion bee such an easie thing, as some lazy persons will make it, let them answer mee these few Queries.

1. Why does the Scripture speak o­therwise of it? Why does Christ say, Strive to enter in at the strait gate, for many shall seek to enter in, but they shall not bee able? if wee may bee lazy in this work, Why are wee 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 wee not read how Jacob wrastled all night with teares and supplications? Hosea 12.4. How did that blessed Apostle Paul fight? not as one beating the ayr. How [Page 129]did hee presse forwards towards the mark, forgetting the things that were behinde, and beat down, and keep in subjection his body? How hee was in fastings often in perils by Sea, &c. passed thorough good report, and ill report; and how comes it to pass that thou thwarting one corrupti­on, or denying thy self in any thing, thou givest thy flesh what ease, what diet, what pleasure soever it desires? If it bee 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 thy self, 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 bee saved? And bee thou sure, that if ever thou comest to heaven, thou shalt wonder how it was possible, but that then thou shalt see the [Page 130]infinite wisdome 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 carelesness 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 haires breadth betwixt thee and destruction: Alas, the senslesnesse 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, ask'd him, how hee came into the City that way? Hee said, why, what should ail him, hee came, and rid over the bridge? But the next day, when hee saw the danger hee 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 bee by some other way than ever the Word of God hath [Page 131]spoken of? it must bee by some Gospel that Paul never preach'd; nay, such an one, that if hee, or an Angel from heaven should preach, they should be accursed.

4. Go and enquire of all the Saints of God, of the most experienced Christians, and ask them that have twenty, thirty, sixty yeares experience of the wayes of God, and power of godlinesse, 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 groanes; 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 vanquish'd, 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, [Page 132]and think to sleep upon a bed of Roses: generally, 'tis peoples ignorance, and want of experience, that makes them have such light, and slight thoughts of the great businesse of Religion. Indeed, if they think it easie, 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 senslesnesse of the sinfulnesse, greatnesse, and number of their sins, proceeds their easinesse of their carnal belief of the par­don of them: So from their senssesnesse and ignorance of the greatnesse of the work, and labour of love, and the num­ber and impetuousnesse of their own cor­ruptions, and Satans temptations, pro­ceeds their carnal confidence of their easi­nesse to bee saved. Is it so then, that the established Decrees of God, and the ex­perience of all Saints shews, that the way to heaven is up hill, it is not to bee attain­ed without fightings without, and fight­ings within; and must thou have a pri­vate way made for thee only to go to hea­ven [Page 133]in? must the Rock of God his De­crees bee removed, and the experience of all the Saints on the earth be altered for thee? Job 18.4. May wee not say in this case, as it is in the matter of poverty, that which makes one live contentedly, is, that ones minde, and ones estate agree? Wee generally desire that God would bring our estates to our mindes, and God re­quires of us, that wee should bring our mindes 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 wee should yeeld to the desires of God, than that hee should yeeld 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 wee pray, the easier and the better wee 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 bee no end, for that which wee desire to day, would as little satisfie us to morrow, as that which wee desired yesterday, doth sa­tisfie us to day; so if that our duty should [Page 134]bee abated, there would bee no end, un­lesse God would bee satisfied that wee should do nothing at all in his service; for hee that is unwilling to pray thrice a day, will bee more unwilling to pray twice within a little while, and after that once. But you will say, it may bee, we would not have our work abated, but our strength encreased.

Ans. Art thou indeed in carnest? Dost thou not desire strength, as Pilate asked, what was truth, and doest neither care, nor stay for an answer? Then, I say, who hinders thee? I am sure, God hin­ders thee not, nay, bee commands thee to ask grace, and strength of him, and hath promised to give it: If any man lack wis­dome, let him ask it from above, Jam. 1.5. Ask, and you shall have, Mat. 7 7. there­fore take heed of this great errour, to think, that Ordinances carelesly 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 carnall thought of the easinesse of the wayes of God, and thinkest that a little is too much, [Page 135]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 easie, and his burthen light? Why do you then make it such a difficult thing to bee reli­gious for that is as great a hinderance and discouragement, and enough to fright any one from Religion?

I answer, therefore, in several proposi­tions:

1. That though the service of God bee difficult, yet it is not impossible, for (de facto) many have served God, so as hee hath accepted and rewarded them.

2. It is not only possible, but certain, that wee shall serve God acceptably, if it bee not our own faults, if wee are not wanting to God, and to our selves, wee cannot miscarry; every servant that shall bee condemned for sin, shall bee condem­ned for slothfulnesse, Mat. 25.26.

3. It is impossible for him that will continue fighting, to bee overcome; if wee will not put off our armour, and cast away our weapons, let the daies bee ne­ver so evil, wee shall stand, and when all is done that our enemies can do, wee 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 easie, that it is above the strength of none of Gods people. In this case it is as it was with Manna, hee that hath much, hath nothing over, hee that hath little, hath no want; in temporals, that burthen that requireth the strength of a Giant, cannot bee carried by an Infant; but the service of God, though it cannot bee performed acceptably, unless hee doth [...], use his utmost strength; yet a new born babe may do it, for hee requires but thy (all) let that all bee never so little, Rev. 3.8. for if thy strength bee little, God will keep thee from temptations, as hee promiseth, ver. 10.

6. How difficult and uneasie soever the yoke of Christ is, it is easier than the law, [Page 137]for that requireth not only endeavours, but performance, not that the Copy that wee are to write by, is lesse exact, than that of the Law, for the Law it self remaines in its perfection as a rule; but now, though wee write 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 burthen 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, hee will refresh us, by changing the yoke of sin for that of the Gospel; so that you must not think to mend your selves, by casting off Re­ligion, for that of sin is far heavier, as in many instances will evidently appeare, what burthens 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 imployed 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 wee do cast our care upon God, ma­king our wants known by prayer and [Page 138]supplication, then the Peace of God, which passeth all understanding, will keep our hearts and mindes.

8. How hard soever the service of God is, how heavy soever his burthen, and though your whole strength bee required, yet you shall never bee weary in his ser­vice, if you will but set to your strength; indeed if you do not put to your strength, then you may bee weary, but else, instead of loosing, you shall encrease your strength, Isa. 40.31. if you will run, you shall fly; if you will run, you shall not bee weary; if you cannot run, if you will walk as fast as you can, you shall not faint.

9. Though the service of God bee 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 musick it may bee hard to bee practised, yet it is very de­lightful.

10. Though the businesse of Religion bee a thing impossible to us, if wee look upon our own strength only, nay, though wee are regenerate, though wee have the will, yet wee cannot have the deed, with­out [Page 139]further assistance and influence, Phil. 2.13. nay, though wee delight in the wayes of God, yet wee cannot walk in them, without his inabling of us, Psalm 119.35. yet considering the abundance of means, and helps, that wee have from Christ, the burthen is light, and the yoke casie; that which the strength of no man can move, a childe may move with an en­gine.

CHAP. XIX. The next great impediment, is, not to do what we can, because wee cannot do what wee would, or should.

ONe great impediment, whereby wee are hindered in the wayes of God, is this, because wee cannot do so much as wee should and would, therefore wee do not what wee can, whereas wee should do to the uttermost of our power, though wee cannot do so much as wee desire to do; I shall instance in the matter of Thanksgiving, and Praise, as thus, when wee consider with our selves what spiri­tual [Page 140]blessings in heavenly places in Christ, God hath blested us withal, and wee can­not finde any evidences of our justifica­tion, vocation, or election: When wee can finde no clear evidence of any grace in us, wee hang our harps upon the wil­lowes, and let the duty of our praise and thanksgiving alone, until wee can finde such spiritual things to bless God for. Now I shall set down what wee ought to do in such a case, as to the matter of praise and thanksgiving.

1 In case thou canst not finde spiritual mercies to blesse God for, blesse 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 hee may de­voure? Do you think the devil is so kinde to thee, or any one, that hee 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? hee did these things to [Page 141] 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 thy selfe, and all that thou hast, but God.

2. If thou canst finde 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 murtherer, no blasphe­mer, as to the outward acts of them; let not God loose the praise that is due to him, for his preserving of thee from such abominations, and let thy heart bee much affected, and highly prize these spiritual preservations.

3. If thou canst not find any distinguish­ing spiritual mercies, then bless him for common spiritual mercies: If thou canst not finde any such mercies, that distin­guisheth [Page 142]thee from Reprobates, bless God for those that distinguish thee from Turks, Jewes, Heathens, viz. that thou hast been born and brought up where the Gospel is profest, purely, spiritually, frequently preached.

4. If you can finde no grace in your self, yet bless God for the graces of others: Do you not finde your heart sometimes inlarged 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 finde your hearts affected with Gods preserving of you from sin, and with the light of the Gospel, and with the graces of others, bee of good comfort, it is a singular sign of grace in thy self: 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 blesse God for these things, nor prize them [Page 143]above all other temporal blessings.

5. In case you should not finde any thing, or not bee affected with any thing that hee 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 wee must remember, that we must give the Lord that glory that is due to his name, Psalm 29.2. & 96.8. If thou canst finde nothing to bless God for, wherein hee hath been good to thee, bless him for his own Excellencies, for that goodness which hee hath, and is in him­self: If thou canst not bless him for the new name that hee 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 bee brought in frame, and disposed for the [Page 144]manifestations of his love to thee. Now I will help you a little in this matter, shewing you how you may act the admi­rings and adorings of God, in those At­tributes of Eternity, Power, Wisdome, Goodness; for as for his truth, as long as thou canst not perceive thy interest in any promise (the faithfulness of God being a meer relative Attribute) it will little af­fect thee.

1. Think with thy self, and say, from everlasting to everlasting, thou art God; think of his eternity, and thou shalt quick­ly finde 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 thy self 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 bee lost in admiration, in admi­rings, and adorings 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 stormes that make the Sea rage, yet the Sand is a rope which can binde 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 wee 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 bee light; that all things should obey him, is not comparably so wonder­ful, as that nothing it self should obey him, and that hee 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 neer that [Page 146]one expression of Moses, when hee said, Let there bee light, and there was light.

3. For the Wisdome 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, mans body, of how many parts, bones, veins, nerves, sinews, arte­ries, &c. so wee may say of all birds, fishes, beasts, trees, &c. Now for God to make all these without any pattern at first, with­out consulting, as wee 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 wisdome of the creature cannot bring the works of God to perfection, nor the wisdome of God himself mend a­ny thing that hee hath done, for it can­not finde out any defect in the works of Creation, no, not in the least circumstan­tial, these things are incomprehensible.

2. To consider the infinite wisdome that God shewes, as in the Creation, so in the [Page 147]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 meer 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 peoples 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 Wisdome, and not at all to bee distracted and troubled with ordering such innumerable things, nor in the least to bee hindered in his ever­lasting enjoyments of himself: This is in­comprehensible.

3. To consider at the day of Judge­ment, how innumerable the persons will bee that shall bee judged, how innumer­able the actions, words, and thoughts, and circumstantials of these, of every man, how exactly, speedily, and with what in­finite wisdome, all these things shall bee [Page 148]determined, as in a moment; if the wis­dome of Solomon was so great, and so much admired, for the deciding of one controversie between two Harlots, oh how infinite must his wisdome bee, who shall shew more wisdome in judging eve­ry action of every man, than Solomon did in that his sentence?

4. Concerning the mercy, patience, and long-suffering, &c. of God. What can bee 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 terrour 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 streights, than we do to the neerest, dearest friend that wee had in the world, of whose love we have had the most constant, familiar, longest experience: Wee dishonour God, to go [Page 149]before him with carnal trembling: The Emperour was angry with him that gave him a petition with a trembling hand: What do you give mee a Petition, saith hee, as if you were to give meat to an Ele­phant? if any thing under heaven will make a friend forsake one, it is ones 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 burthen, that thou desirest God would take off from thee, hee will not refuse thee, hee hath invited thee, and doubtless thou shalt bee welcome if thou comest: Canst thou plead no interest in Gods 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 bee spoken, God is qualified with so much sweetness, mer­cy, and long-suffering, &c. that hee will in no wise refuse thee, if thou comest to [Page 150]him; nay, the truth of it is, hee is inga­ged by promise, and by oath, John 6.37. Hebrewes 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 thy self unto mee, the vail it is rent, 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 bee 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 hee 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 [Page 151]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 hee should bee 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 bestow'd new mercies upon them.

3. Revelations 4.11. This is the very practise of those in heaven, and it is an heavenly practise to bless God more for his own Excellencies, and to praise him more, that hee 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 blesse God for the glory hee 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 [Page 152]the glory of his love, even in the midst of his agony: Father, if it bee possible, hee gave him the glory and title of a Father, even then, when hee was using him as an enemy; and it is a higher act of Holiness, to give God the glory of his Love, while hee is scourging of thee with Scorpi­ons, than to give God the honour of his Excellencies, when hee is crowning us with glory. There are two kindes 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 hee was ingaged, in point of Holiness, not to prosper the wicked against the Saints; and in point of truth, to perform his threatnings against the wicked; there­fore if thou canst not, because thou want­est the sense of it, praise God for his love, [Page 153]yet praise him for his loveliness: Sup­pose hee should do nothing for thee, must not hee have the praise that is due to his Name? Suppose some learned, wise, ho­ly man, should, seeing a Toad crawling in his bed-chamber, cause it to bee put out of doors, but would not have it killed? should hee loose the glory of all his wis­dome, and the love and praise due to his holiness, because hee would not suffer the Toad to continue still in his Chamber? nay, rather, was not his meekness to bee wondred at, that hee 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 bee to us, shall God therefore want the glory of his Excellen­cies, because hee 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 bee powring 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 finde thy heart affected with the sinfulness of sin, therefore thou thinkest vain for thee to confesse thy sins; but it is not vain, for thou must confess thy sinnes, that thou mayest bee sensible of them; and though thou canst not confess with sense of sin, confess without it: But this caution is to bee observed, lest I bee mistaken; When I wish thee to confess sin, though thou hast no sense of sin, I wish thee to use such confession, as a meanes not to rest there, and this is not to do as wicked men do, for they do outward actions and du­ties, not as a meanes and a help to do more, for they do not desire to do more; but whosoever useth this as a meanes to attain to higher performances, do cer­tainly that which God requires, and accepts; for hee that saith, Lord, here are my two mites, though I owe ten thousand talents, and though this be far from being all that I owe, yet it is all that I have, and God will accept, according to what wee have, and not according to what we have not.

CHAP. XX. The next impediment is, that wee are not convinced of, and affected with the vani­ty of the things of the world.

ANother impediment is, that wee are not convinced of, and affected with the vanities of the world: Of things that are seen, God hath done abundantly e­nough to satisfie us. There are two things, of which it hath pleased the Spirit of God to write two whole books, that we might bee satisfied; viz. the vanity of the crea­ture, and the love of Christ; And what Argument almost can bee 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 wayes whereby a­ny thing can bee made manifest to us, these truths are made out, all things sub­ject to the trial of the senses, wee evident­ly discern the vanity of them, for the eye is not satisfied with seeing; and for the o­ther senses, 'tis evident, their delights are [Page 156]more bruitish, 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 Phylosophers, as Epicte­tus, Seneca, Aristotle, &c. have seen by the light of reason.

3. As for experience, as far as ever our own went, wee cannot but set our seal to it, whether it bee pleasure, profit, or honour, wee must needs set our seal to it, that all is vanity and vexation of spirit: How often do wee nauseate those things, when wee have them, which wee impetu­ously desir'd, 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 convinc'd of this truth, but [Page 157]their whole love, joy, delight, endea­vours, are plac'd 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 bee 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 bee not deceived, one may as truly say, such a man drinks e­very day, while his tongue faulters, his feet reel, &c. but hee is no drunkard; such a man never speaks as hee thinks, nor doth as hee speaks, and yet hee 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 hee 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; hee [Page 158]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 hee is not co­vetous.

Though the substance of this Chapter been neer of Kin to something that hath been spoken before, yet the love of the world is such an Epidemical evil, that though it bee some labour, yet, I hope, it will not bee 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, unlesse the peccant humours bee removed by Physick; so unlesse these impediments bee taken away, the following meanes will not profit; if wee love the impediments more than the things they keep us from, as if wee love a multitude of worldly imploy­ments, more than grace: How justly may God give us up to our owne hearts desires? And it were better for us bee given up to Satan, by way of ex­communication, for that is but for the [Page 159]destruction of the flesh, that the Spirit may bee saved in the day of the Lord: But whosoever is given up to his owne hearts desires, is given up to them both, for the destruction both of body and soul.

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 [Page 162]thought, what is the true reason why so few believe the Scripture, assuring my self, that if they did firmly believe, it were im­possible that their lives should bee 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 loth to obey, they are fain to pretend, or by the just judgment of God, they are dis-in­abled 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 bee 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 [Page 163]Christians, both in respect of their chari­ty, and love one among another, and to their enemies, to bee 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 convinc'd, and yet will not obey, no marvel that those saving truths of the Gospel, which cannot bee 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 mindes, might finde some pretences for not believing of them; for to such people God may justly send strong delusions; and it may bee, it is much bet­ter, even for the people of God, that all wicked men are not fully convinced of [Page 164]divine truths, for that would make them much more outragious, and malicious; for those whom the truths of God con­vince, but not convert, they do inrage, 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 kinde, 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 my self, what truth is the most diffi­cult to believe, and to mee it seems, that to believe that God hath given his only belo­ved Son to die for sinners, is that truth which we hardliest yeeld to. For first, our pride is utterly against it, for by nature we love to go to heaven by our own merits, and to bee justified wholly from another, and for our own works, not so much as [Page 165]to bee 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 wee think with our selves, that God might have for­given us our sins, without so much ado, as to have his own son suffer so much for us, but wee little consider that wee ma­ny times do many things our selves with a great deal of trouble, out of love, which may bee done as well without us; so the mother nurseth her own childe, and dres­seth it, and doth many other things which shee might have done by others as effectually, though shee were only a Spe­ctator. And further, wee must under­stand, that there are two special reasons why God gave his Son, and Christ gave himself to die for us, chiefly to satisfie his justice, as also to satisfie us of his love, and it is not easie to say, which are hard­est to bee satisfied; for 'tis true, that hee that injures, forgives not; wee therefore having so much offended God, can hardly forgive him, that is, believe that hee will [Page 166]forgive us; hee therefore to satisfie 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 satisfie 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 hee that satisfied Gods Justice, should bee God, and it is as necessary, that hee that satisfies us of Gods love, should bee God also. Another thing that hinders our belief of this mystery, is, be­cause the goodness and love of God is so exceeding great, that wee cannot believe it, for wee are subject to judge of God by our selves; and therefore, because we should never suffer our onely beloved childe to die a miserable shameful death, to save an enemy, therefore wee judge that God cannot do so neither: Hence it is, that the more patient, meek, long-suffering wee grow by the grace and Spi­rit of God, the more easily do wee be­lieve his love to us; but if wee truly con­sider that which makes this mystery of love incredible, should make us believe it, [Page 167] viz. the greatness of it, for since God hath said in his Word, that herein hee 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 wisdome, do exceed the acts of our power and wisdome, and wee may come as neer 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 magnifie his goodness, that work which hee does, &c. The truth of it is, 'tis as hard for us to believe and un­derstand the highest acts of Gods good­ness, and love, as of his power and wis­dome, for God is equally incomprehen­sible in all his Attributes; and wee may as well finde out the depths, and heights, and extent of his power and wisdome, 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 [Page 168]argument for Transubstantiation, in say­ing, that the incredibility of the work makes it credible, unless God had said, that hee did intend to magnifie his power, by turning the bread into Christs body; therefore we must mortifie 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 bee willing to bee saved by God through Christ, and to take heaven as an almes, and not as wa­ges.

2. Wee must mortifie humane reason, and bring in subjection those syllogismes that exalts it self above the knowledge of Christ, 2 Cor. 10.5.

3. Mortifie carnal experiences in thy self, or others, do not say, because greater love no man hath shewn 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 finde their e­nemy to slay him, or at least, not to par­don him, unlesse hee submits, that there­fore God will not give his Son for his e­nemies, before they are reconciled, that they may bee reconciled: give God leave, [Page 169]if I may so say, to have more goodnesse, patience, mercy, and loving kindnesse, than thou hast, and blesse him that hee hath more, as well as thou believest, hee hath more power, and wisdome, and ho­liness, than thou hast.

4. You must mortifie the lusts of the flesh, with the desires thereof, for before wee are willing to part with our sins, wee shall never bee 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 Achitophels subtilty, in advising Absalon to lie with his Fathers Concubines, for it heightned his enmity to David, because it was such an act, that hee could hardly believe David could for­get, since hee seemed to bee ingaged, not only in point of honour, not to pardon it; therefore, that though it bee true, that through the Almighty power, wisdome, and goodness of God, hee so orders 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 [Page 170]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. Wee must mortifie carnal confidence, as long as wee think that wee can do any thing to our own justification, wee shall never relie on Christ, to bee wholly justi­fied by him, for wee do not use to trust any other, for that which wee 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, signifie two wayes, men think to bee justified, one is, by their not doings, and the other by their doings: I am no murtherer, nor adulterer, nor prophane person, saith the Pharisee; and they being innocent of these sins, as they think, they hope to escape hell; then, I give tythes of all I possess, fast twice a week, &c. and so they think by their good works to pur­chase heaven, and then, because they cannot but bee 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 [Page 171]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 Christs 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 righteous­nesse is not only ragged, but filthy too; in our writing after the copies of the Law, wee 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 carelesnes, divers times, [Page 172]of our lives, wherein wee do nothing that is good, but scarce a word that wee write, 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 wee think thereby to bee justified, wee shall bee condemned, for it being so lit­tle, instead of appeasing, provokes Gods wrath. For suppose a woman that had defiled her husbands bed, and contrived, and endeavoured to murther him, I say, suppose, when shee pretending that shee was sorry for it, should use no higher an expression than this, that shee was as sor­ry that shee had done so, that shee had rather have lost a farthing, if shee 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 hee should have, as the losse of a farthing doth to the mur­ther of an husband.

The sixth cause of infidelity, is a carnal knowledge of Gods Attributes, and then our apprehensions of Gods Attributes were carnal, when our high thoughts of [Page 173]one of his Attributes, make us abate our esteem of another; when you cannot think one Attribute to bee infinite, but a­nother Attribute to bee finite, as I shall presently show; and there are three At­tributes, by carnal apprehensions, hin­der us from believing, viz. the Majesty, Holinesse, 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 dazle our eyes so, as not to behold his goodness: As a great Monarch, should hee 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 lesse, Christ hath not lesse love, nor a sinner lesse love­liness, after regeneration; nay, one rea­son why Christ rejoyceth in his own glo­ry, [Page 174]is, in reference to his Church; a loving husband, rejoyceth in his own prefer­ments upon this very account, that his Wife shall bee made partaker with him.

2. The Holiness of God and Christ doth not hinder from loving and dying for such miserable sinners: For as wee think it strange, that God, who is so great, should look after such poor creatures as wee are; wee do not use to look after wormes, which way they craul, for fear any hurt should come to them, much less after vipers, unless it bee to pursue them, and destroy them. But the Word of God is plain, that neither his Majesty, nor holi­nesse, 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, &c. 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 [Page 175]lie groaning and roaring, but not mur­muring, argueth a great strength of grace; but if those in hell should trust in God, notwithstanding hee chastiseth them with Scorpions, this requires more strength, more grace; but for Christ so fully to submit, as hee 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 hee should say, I dare, I will trust thee, though thou wilt not own mee, as I have already hinted: And fur­ther, it argues more holiness in convert­ing Publicanes 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 appeares more in justifying sinners through Christ, than in condemning of them, Rom. 3.25, 26. for Justice is always satisfying in hell, but shal never actually bee satisfied; those in hea­ven do actively glorifie 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 mortifie 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 Goliah, which if it bee slain, the whole Army, and the Philistines will fly; therefore there are three things I shall do in this.

1. To shew you the difference between a Master sin, and a reigning sin, that you may not fight against Jehosaphat, instead of Ahab, who, though hee were slaine; the battel would continue; but if Ahab bee slain, a retreat is founded. Thirdly, set down rules and means how to conquer it.

Differences.

1. A Master sin onely rules over our sins, but not our graces: The weakest grace will conquer it, but any other cor­ruption, bee it never so strong, is subdued by it, but a reigning sin hath none above [Page 177]it, no, not grace it self; nay, indeed there can bee no grace in that soul, where sin reignes; 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 bindes the strong man, and spoils his goods: So though our Master sin hath a kinde 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 reignes, wee give our bodies 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 ones sin be only a master sin, and not a reigning sin, though it may bee found to steal away the spear and cruse while wee sleep; or through violence, sometimes wee acting by our own strength, and not Gods, wrest our sword out of our hands, if wee do not bring in our armes, nor lay them down, wee do not become Souldiers of sin, wee may become cap­tives, Rom. 7.23. and Rom. 6. Thirdly, Reigning sin has its Throne and Imperial [Page 178]City in the heart of his Kingdome, but forreiners make their incursions and in­rodes into the Land, but scarce have any certain abode, or at least not in the heart of the Kingdome: 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 minde, 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 inrodes in the out­ward man, and makes him commit sin, but can never make him love sin, but with his minde hee delights in, and serves the Law of God.

4. If sin reign, wee have no good thoughts of the Word, wee neither see the Holiness of its commands, nor the justness of its punishments, nor the good­ness, nor the excellencies of the reward; wee 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 whoredome and rapes, so is the difference betwixt the Master sin, and the reigning sin; hee that [Page 179]ravisheth hath his will upon the poor af­flicted woman, but cannot get her con­sent, but a harlot sells her self 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 Traytors, or enemies; but in the Rege­nerate, though there bee a Master sin, all powerful, searching Sermons, are accoun­ted Friends, and sin is accounted the Re­bell.

7. If sin reignes, whatsoever sins are subdued by it, are restrained, but not mor­tified; for sin doth not mortifie sin, but only imprisons it, and confines it, inso­much, that when wee refrain from one sin, out of a greater love, we have to ano­ther, wee are not innocent of the sin wee commit not; nay, sometime the ground upon which wee abstain from a sin, hath so much evil in it, that it makes one more guilty, upon abstaining upon that ground, than if wee should have committed the [Page 180]sin wee abstained from; but grace mor­tifies sin.

Means to finde out a master sin.

1. From our enemies; for an enemy is like an Eagle, sharp-sighted, to cry out, and open-mouth'd, 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 onely 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 shee was sometimes guilty of intemperance, which one of her companions falling out with her, told her of, upon which shee left it: Hee is in a good condition, that sees more evil in himself, than his enemies can. It was a good answer for a Phylosopher to give, [Page 181]when one told him of such and such things one spoke of him to his disgrace: Ah, sayes hee, it seemes hee does not know mee, for if hee had, hee would have spoken far worse. And indeed wee have great cause to love our enemies, for ma­ny great advantages wee receive from them; more comfort wee may receive from our friends, but more profit, it may bee, from our enemies.

1. Wee 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 thy self; one shall hardly bee wise, before one hath lived a­mongst enemies.

3. Thine enemies will tell thee those faults thou would'st never finde out thy self, nor thy friends for thee, they look upon thy faults with a multiplying glass, which [Page 182]not only does magnifie and aggravate thy sins, that thy self or others see, but disco­vers those that none else perceives; as a Multiplying-glass, does not only make a grain of wheat which wee see without it, bigger than a large beam, but discovers a Down upon each grain, which without that glass wee perceive not.

2. The second thing to discover our Master sin, is, by the company wee keep; for socii aut inveniunt, aut facient similem; One had two daughters, Julia and Livia, and at a publike meeting hee observ'd who courted them, and hee found that grave Senatours did court the one, and light Gallants the other, whereby hee plainly [...]d, that the one was more stayed, [...]e other more loose.

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 inclin'd, as if thou hatest prodigality most, it is likely thou art given to covetousnesse; if thou ab­horrest idols, take heed thou dost not com­mit sacriledge.

4 The fourth rule is, to consider what sins thou art free from, and then consi­der [Page 183]what sin it is that wil lnot stand and agree with those sins thou art free from, and thou wilt finde that to bee thy Master sin: As for example, Doest thou not revenge? Art thou not guilty of glutto­ny, drunkenness, whoredome? but art guilty of swearing, extortion, &c. then it is very probable, that covetousness is thy reigning sin, for covetousnesse will free one from all chargeable sins: So if thou wilt know whether pride bee 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 whoredome, 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, [Page 184]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, then you are to consider from what root these spring, for that is not alwayes 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 [Page 185]wee are guilty of; from pride comes (as before wee have said) anger, revenge, envy, ambition, censuring others; thou wilt bee more ready to forgive a debt, than an injury, and more ready to bear a loss, than an ill word; from covetousness proceed inlarged desires of earthly things, continual cares and fears, discontent with ones condition, neglect of the works of charity, &c. from voluptuousness comes idleness, adultery, gluttony, drunkenness, &c. for the works of the flesh are so mani­fest, that they need not, and so filthy, that they should not bee nam'd 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 bosome, 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 [Page 186]sins they are those Sermons reprove.

7. Consider what sin it is that thou al­wayes speakest against, with limitations, cautions, and distinctions; but against the contrary sin thou dost speak without limitations, but absolutely with freedome, both of speech and spirit: As when a co­vetous man speaks against covetousnesse, hee speaks as David did to his Army, when they went out against Absolon, Deal kindly with the young man Absolo [...], said David; as if hee had said, 'tis true, hee lay with my Concubines, but hee is a young man; and as hee, 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 hee speaks with that freedom, and with that earnestness, that it is evi­dent, that hee accounts it an enemy that hee deals withal.

8. Another rule is this, when thou al­wayes speak'st 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 alwayes speak against prodigality: I [Page 187]but, saith hee, hee 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 hee 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 bee their master sin, hee sends them an affli­ction that brings shame upon them, if covetousnesse, hee sends losses, if volup­tuousness, such afflictions as are painful. Now in wicked men hee does clean con­trary, generally gives them their hearts desire; so that if they bee proud and am­bitious, hee 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; [Page 188] Son, remember thou receivedst thy good things in this life. Though this rule holds not alwayes, neither the rules formerly name­ed, if one takes them singlely they will not bee 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 wee 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 would'st especially cure, write 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, &c. So shalt thou see what the judgement of the Spi­rit of God is of that sin, and so thou shalt know its sinfulnesse, and the judge­ments of God against that sin; and so thou shalt know its mischiefs; thou shalt finde also the promises that God makes [Page 189]to the contrary grace, and the acts there­of; thou shalt also finde several cures and remedies set down by the Spirit of God, which are alwayes the safest and best. For though many times humane reason judgeth others to bee more effe­ctual, yet hee that will be wiser than God, shall finde 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, bee to morti­fie that sin: For though the Lords Supper bee a spiritual medicine and antidote a­gainst all sin, yet it works especially up­on that, for the remedy whereof it is e­specially taken: Bee 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 write against the sin, or of the contrary grace.

3. Improve thine acquaintance against this sin; if thy sin bee anger, acquaint thy self with meek persons; for as hee that keeps company with angry persons, will learn their wayes: So if thy sin bec pride, bee acquainted with those that are [Page 190]humble, and bee often in their company; three great advantages come by it.

1. It will hinder thee from many acts of that sin; for even as prophane persons do very much abstain from all sin, when they are in the company of Saints; so wilt thou also bee ashamed to commitacts of pride, in the company of one that is eminent for humility.

2. Such an one will bee more able to discern, even the most minute and smallest acts of pride in thee; and if it bee thy Christian friend, for, for that end I would have thee chuse him, hee will reprove thee, not only for gross acts of pride, but for the appearances thereof: As he that's acquainted with a Critick in Latin, should not only bee 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 hee 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 bee vi­tiated; so to cure anger, the best way is, by curing the cause and root from whence it springs, pride; for generally, if not alwayes, 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 finde out the root, and cause of the sin you finde your self 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 Paroxisme; for every thing is weak, and easily over­come at the beginning, which afterward grows invincible: As when one first be­gins to bee angry, one may easily re­frain, [Page 192]but after it becomes outragious, and will neither follow, nor hear any counsel, nay, advice in the height of fu­ry, is as Physick in the Paroxism of a dis­case, dangerous.

The third advice is, in principio, respectu consuetudinis, before thy sin grows custo­mary; for when once thou art accustom­ed to do evil, then 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 wayes, 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 bee to the root, not to the branches; for ma­ny times that which seems to bee the Ma­ster sin, is not, but is rather like Joseph, who acted all, but hee did it by the autho­rity of Pharaoh, who though hee 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 bee the Master sin in those that are passionate; but the spring of it is pride, which though it appears [Page 193]not yet by its power and influence, anger does what it does; therefore thou art to seeke out the root of that which seems to bee the Master sin: And there are three grand sins, from which generally all o­thers do proceed, Pride, Covetousnesse, Voluptuousnesse, 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 bee 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, wee shall see sin in its beginnings; nay, even in its first motions, and occasions, and temptations; and so wee may either prevent, or at least take it, before it comes to its Paroxisme: 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 bee customary, the reme­dy for that is, frequent examination; for [Page 194]by often examining our selves, wee shall discover our sins, as soon almost as wee commit them, and so they will bee kept from being habitual and customary; therefore let the examination of thy self 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 bee a Giant to encounter with a Lion, as soon as it is whelpt, or to pull up an Oke, 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 wee are like to bee encountred 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 imployments: For if a temptati­on takes us unawares, a weak temptation will prevail more, than a strong fore­seen.

2. The second advice concerning temp­tations, [Page 195]is, to prepare and provide for them; as one advises, 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 hee 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 co­wardise to neglect our just imployments, 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, then it is a sin to go into that temptation, though one bee 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 [Page 196]disposing of their children to such a calling; for if the calling bee not in it self unlawful, yet it shewes the temptations that accompany it, are so many, that it is almost impossible to avoid and overcome them.

6. The next adivce is, concerning thy speech: As often as occasion is given, speak against the vice thou would'st over­come, and three advantages you shall re­ceive from it.

1. By often speaking against it, thy heart will bee brought into some measure of hatred of it; for as by evil communi­cation, good manners are corrupted, so by good communication, thy heart will bee inclined to the best things.

2. It will keep thee from many a temp­tation; for when thou shalt bee 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 shee 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 standered at that time.

3. It does strongly ingage thee, not to [Page 197]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 wee are to resist, these to fly from; for a chaste Matron rather avoids the room, when a lewd man soli­cites 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 bee abhor'd, not to bee disputed withal, they are not to bee thought over again, for the benefit in abhorring of it, will hardly recompence the horror that such thoughts bring with them.

8. The next advice is, concerning vowes and resolutions, concerning which, since in that which I have already published, concerning vowes, 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 honor 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 hee knows our thoughts.

2. It honours Gods mercy abundant­ly; for wee suppose that God is so ready to hear, and waits to shew 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, publike 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; [Page 199]as hee that is often in a Perfumers Shop, and at the fire, must needs retain much of the heat of the one, and the sweet sents of the other.

5. These ejaculatory prayers keep us in a perpetual fitness for solemn prayer; in­struments of musick, that are seldome plaid on, though they bee 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 loose that sweet harmony they had, nor will bee fit for solemn duties, without further preparation; but one that continually multiplies ejaculatory prayers, is alwayes 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 ones busines bee of that nature, that one cannot speak with him from morning to night; or if it bee not of that nature, as divers kindes of imployments are, if one would not so much as minde him, hee leaves us; but if wee will converse with him, though we [Page 200]bee doing something else, hee stayes with us: So if thy heart bee continually speak­ing to God by ejaculatory prayers, hee 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 finde, while thou art in conference with the people of God, or reading some good book, &c. that thine heart will bee sometimes inflamed with the love of God, and desires after enjoyments of him, thou wilt bee brought to the sight and sense of thine own unworthiness and spi­ritual wants, so that thou wilt finde many things that thou standest in need of, for which it is very fit that thou should'st 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 thy self, As soon as the company is gone, and I have an opportu­nity [Page 201]for solemn prayer, then I will poure out my soul before God: But by this meanes two great mischiefes will befall thee.

1. It may bee 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 minde all those things which thou wast moved to pray or praise God for, for in an hour or two, especially if wee 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 spiritualize all our worldly imployments, this is our ha­ving our conversation in heaven. I have heard it reported of one, that hee kept a stricter communion with God, whilst hee was walking in the streets, than ordinari­ly Christians did on their knees: By this means worldly objects, that take up the [Page 202]thoughts of wicked men in their worldly imployments, 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 bee any way supplied, not by so­lemn duties; and if the case were so, that wee 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 breathings 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 hee would chuse? either to bee an hour at a good fire in the morning, but not to come neer it all the rest of the day, or an hundred times a day, if hee so pleased, to go and stay a while, and warm himself, and re­turn again to his imployment; though both were best, yet the last, if they must bee sever'd, were to bee chosen, as to [Page 203]warmth. By our ejaculatory prayers wee 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 hee is new born, hee cries Abba, Father; or with Paul, Lord, what wilt thou have mee to do? and it is the last thing that a Saint doth when hee 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 hee 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 hee is hearing the Word, hee cannot stay while hee comes home to solemn prayer, but is sending up sparks, and ejaculato­ry prayers, from the time that hee 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 [Page 204]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 returnes, 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 breathings after God, you shall finde such duties much lesse effectu­al.

11. This is the way to weary out Sa­tan, as a City is wearied out by conti­nual Assaults and Alarums, 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 drop­ing, Prov. 19.13. one that rideth in a great shoure, if the rest of the day be hot and fair, his cloaths will bee dried again; but one that rideth in continual dropping weather, cannot bee dry; so a contenti­ous Wife never suffers her husband to have a quiet hour: A solemn fervent prayer, is like a great shoure in a journey, very disturbing to Satan, but hee will [Page 205]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 finde that thy stony heart will bee 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 prophane persons, who have their ac­customary O Lords, and Lord have mercy upon mee, without thinking of God whom they name, who are neer of Kin to com­mon swearers; or whether they being so short, sudden, and mental, they do not a­waken Satan to tempt us, until they bee 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 wee are about to do; but in ejaculatory prayers, wee have done, as soon as Satan perceives what wee are a doing; hee cannot shoot [Page 206]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 bee in heaven be­fore.

13. These kinde of prayers are very powerful, one of the strangest Providen­ces that wee read of in Scripture, viz. that a Heathen King that had led the Jewes captive, should bee 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 Christs e­jaculatory Prayer on the Crosse, 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 kinde 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 wee do, as those that with a great deal of ceremony and distance, and abundance of outward reverence, de­livers [Page 207]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 hee pleased to speak so to the King, wee should argue, that hee had the Kings 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, wee give God the glory of his Majesty more in our solemn prayers, but God doth more glorifie his goodnesse and condescention, in giving us leave to use frequent ejaculatory prayers.

15. They may bee most frequent; so that what they want in magnitude, may bee 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 bee small and light, yet will much encrease the weight, both of grace and glory: So­lemn duties can bee but seldome, since they require retirement, and more time, [Page 208]than this kinde of prayer doth, though wee read but of three times of solemn prayer that Daniel used, and seven times that David used it, yet it may justly bee thought, that ejaculatory prayers were, or might bee without number.

16. These kinde of prayers, if wee 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 shee 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 bee imprisoned, but not thy prayers; though they should cut out thy tongue, as they did Policarpus his, and so keep thee from vocal, yet [Page 209]they cannot hinder thee from mental prayer; wicked persecutors may hinder solemn, but nothing but a wicked heart can hinder from ejaculatorie prayers.

18. It shewes, that thou art but an hy­pocrite, that is, a Stage-player, for so the word properlie signifies, for thou dost carry thy self just as they do; for the Church is but a stage for hipocrites 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 hee acted a Part, of joy, returns to his former sadness; and if hee acted the Part of sorrow, yet hee re­mains not sad when the Play is done, for that matter which hee pretended to bee so much grieved for on the Stage, but for that for which hee was affected before; nay, while hee acted his Part of sorrow, it was not that which hee pretended to bee sorrie for, but his former cause of grief hath made him act so to the life: So when Hipocrites confess their sins, as soon as ever their prayer is ended, and their confession is ended, they return to [Page 210]their imployments, there remaines no­thing of their acted sorrowes; nay, ma­ny times when an hypocrite seems to weep for his sins, while hee is confessing of them, his teares flow from another fountain, viz. from the sense of some affliction that lies heavy on him. Now, if when thy prayer is done, thy joyes, for­rowes, desires, breathings after God, all expire with the last word of thy solemn prayer, it shewes, that thou hast been but acting of a part; for sorrowes that are rooted and fixed in us, do not fall from their paroxisme 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 heighth of her sorrowes, to mirth and laughter, such a carriage is rather fit for those that were hired to mourn at Funerals amongst the Jewes, than for those that imploid them.

19. No temporal or spiritual imploy­ment can bee rightlie mannaged 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 bee journeying toward hea­ven: But I shall rather endeavour to shew [Page 211]it in holy duties, it is an excellent practise to use these ejaculatory prayers, while we are hearing the Word, I mean mental e­jaculatorie prayers, for vocal may di­sturb others, and especially savour too much of hipocrisie; yet I will not judge those that use it, for I do not finde our Saviour doth blame them that used vocal ejaculatorie 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 bee came into the house privatelie, Mark 7.17. Yet while hee 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 encrease my faith: So if a­ny sin reproved, and thou findest thy self guiltie of it, thou may'st, and should'st in the secret of thy soul say, Lord, lay not this sin to my charge. If a Sermon preach'd of the Excellencie 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, wee read that our blessed Saviour, while hee [Page 212]was preaching, in the midst of his Ser­mon, breaks forth into a vocal ejaculatory prayer, Ma. 11.25. And surelie, while Ministers are preaching, they may finde sometimes, I wish it were not often, that their hearts are cold in the service, either not actuallie, or not so ferventlie desiring the glorie 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 bee mixt: For when one findes ones 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 bee 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 worldlie imploy­ments, and I must follow my particular calling, as for familie prayer, morning and evening, and for Closet prayer some­times, I think them fit, and am content to do them; but to tell mee, that I must be frequent in these ejaculatory prayers in my [Page 213]Shop, as I am selling, or buying, &c. is a thing I cannot do, for I must minde my business I am about.

I answer. 1. Speak out, and mince not the matter, but let thy heart speak out, for God verie well sees the thoughts of it; and give mee 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 custome 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 hee desires but a word or two, by way of answer, in ejaculatory prayers, yet that's a disturbance, though when by his Spirit hee speaks to my heart, Seek thou my face, for mee to answer, thy face, Lord, will I seek, were enough, and hee will accept of it; yet this is an interruption. Let mee tell thee, thou that canst not tell how to keep communion with God in worldlie imployments, and doest not prize communion with him a­bove [Page 214]all worldlie imployments, art not worthie of him; thou mayst bee a Pro­fessor, but thou art no Saint.

2. I must ask thee, whether thou art as much against this, that worldlie thoughts should mingle themselves with thy so­lemn prayers, as that holie thoughts should bee mingled with thy worldlie bu­siness; and this shewes 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 ejaculatorie prayers will not hinder, but sanctifie thine imployments; the having thy thoughts frequentlie 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 secure­lie, and without disturbance.

4. Thy not having frequent thoughts [Page 215]of God, in the midst of thy worldlie im­ployments, shewes, that thou doest 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 bee willing to obey God, when hee bids us buy and sell, &c. but to rejoyce to o­bey him, when hee bids us pray: When the duties of Gods immediate service serve as recreations, to sweeten and lighten the burthen 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 bee done: This is that frame of heart, from which ejacula­torie prayers proceed. But you will say, how shall I gain this heavenly art, to bee frequent in ejaculatorie 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 ones love to God, and keep ones thoughts from [Page 216]God; then these holy sparks will not bee 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 ejaculatorie prayers that proceed not from the flames of love, but from a flinty stony heart, are earthie, and to earth they return.

2. Bee frequent in reading the Psalmes of David and the Song of Solomon, for they are the breathings of an inflamed, love­sick soul; and thou shalt find store of these ejaculatorie prayers and praises; as, Blesse the Lord, O my soul, and all that is within mee, 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 Psalmes; as Psalm 145.148, 150. &c. for indeed it is a Store-house of these kinde of prayers, in all occasions, whether of spiritual joy, sor­row, love desire, &c.

3. Observe providences, and all occur­rences, for there is nothing almost, that thou seest or hearest, but thou may'st easi­lie [Page 217]spiritualize. It is stored of M. Dod, who intending to marrie, but being troubled with fears and cares, how hee should bee 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 shee lives with all her little ones; upon which hee added this thought also, I see the Fowles of the Ayr neither sow nor reap, nor gather into barnes, and yet my hea­venlie Father feeds them: And if thou gettest that spiritual Art, like the Bee, to draw sweetness from everie flower; and if thou canst turn everie thing thou hear­est, and seest, into holy meditations, these ejaculatorie 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 inabilitie 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 dutie or temptation.

5. Hinder not the motions and breath­ings 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 hee, but that it should burn? nay, wee must not only not hinder, but earnestlie desire these breathings of the Spirit, Cant. 4. & ult. Awake, O North winde, and blow, O South winde, upon my garden, that the spi­ces thereof may flow forth; for if the fire bee blown, the sparks will arise.

6. Much frequent the company of Gods people, for their companie will much inflame; green wood will burne, when it is mixt 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 ejaculatorie prayers, I meane all manner of holy thoughts, whether they are praises of God, or prayers to God; whether they bee any admirings; as, Lord, what is man that thou regardest him? or any abasing thoughts of our selves, Psalm 73.22. how foolish was I, and ignorant, &c. or whether [Page 219]by enquiries 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 (Ejaculatorie prayers) ve­ry comprehensively.

2. Let thy ejaculatorie prayers bee fre­quent, but not customary; for as I have already said, such kinde of customarie e­jaculations, whosoever useth them, is neer of kin to a common swearer.

3. Though they bee short, let them bee fervent.

4. Let them generally bee mental, ex­cept thou art alone, and if they bee vocal, bee rather passive than active in them: As David held his tongue, until the fire burnt, and hee could hold in no longer, but burst out in this expression, Lord, let mee know my end, and the measure of my daies.

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 al­wayes on the Altar, and neglect their [Page 220]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, wee are to keep it in by continual ejaculatorie pray­ers, for else how can wee expect that God will alwayes kindle it anew, when wee go to our solemn duties?

CHAP. IV. 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 mee, 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 unpossible but that their er­rors should bee detected; if their igno­rance were dispelled, then no marvell they should forbid the reading of the Scripture; but because there is so much fear, that their errours will bee 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 bee read, should bee forbidden to read the Scripture; but the Scripture is commanded to bee read, even to men, women, and children, Deut. 31.11, 12.

2. How sensless is it to say, I write, and send a letter to such a man, but I intend not that hee 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, &c. did not in­tend that they should read them, notwith­standing they sent them to them, is so sensless, 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 hee read unto all the holy brethren: And in his Epistle to the Colosians, hee 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, [Page 223]then 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 Jewes to search the Scriptures, John 5.39. Paul commends Timothy for learning the Scriptures, from a childe, 2 Tim. 3. & 15. and hee 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 shewn 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 bee known, as Antiquity, visibility, &c. one cannot know, except one reads over the Fathers, Centuries, &c. [Page 224]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 Lay-mens books, which God himself faith, are Teachers of lies; and for their saying, that hence all our errours 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 bee forbidden to read the Scripture, than others, since generally all Hereticks 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 errour, is the ignorance of the Scripture, yet we finde, that it is the cause of all errours and heresies; and therefore, though thou hast strictly commanded it, wee do as strictly forbid it. But I must crave par­don that I mix any thing of controversie, in a Treatise that I intended to bee pure­ly [Page 225]devotionary; therefore I must crave pardon also, that I have handled this con­troversie, 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 Savi­ours 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 wee 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 inable us in all other re­spects, to read it, as wee ought to read it; for did we believe it to bee the Word of God, as John his Revelation, or Daniel his, wee should doubtless read it according to these several following directions: For though it is true, Daniel, and other of the [Page 226]Prophets and Apostles; were more sure, that their Revelations were the Word of God, than wee are, that the Scripture is, yet not then they were, that the Scripture was, and is, 2 Pet. 1.17, 18. and indeed wee 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 our selves of this truth, that the Scripture is the Word of God: But this caution I must give, that wee must take heed to go about this work, meerly 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 bee resolved to finde out cavils, wee cannot but yeeld to this truth; yet God is such an enemy to the pride of humane reason, that God doth hide 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 [Page 227]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 Phylosophy and History, &c. but there ought to bee upon thy Spirit, the awe and fear of God; I do not mean, that this reverence that I speak of, should bee shown to the paper on which the Word of God is printed, though these also, as the dead bodies of Saints, are not to bee used with dishonour and despight; but this reverence is to bee shown to the truths, promises, and com­mands, &c. 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 try'd 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; [Page 228]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 enquire the next opportu­nity thou hast of some faithful Minister, and enquire 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 shee did not un­derstand, but wonder at, when shee first heard, shee laid up, and pondered in her heart, that shee might afterward under­stand: So the vision that was shown to Peter, Acts 10. though hee understood not what it meant at the present, yet hee 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 mar­gent, and yet explain the Text so fully, that wee 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, [Page 229]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, Mathematicks, &c. and let the Bible lie by, as a book not worthy to bee understood by them, especially since they profess themselves to bee 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 onely 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 [Page 230]mean, you are to examine whether it be a truth or no which they teach; but as for the Scripture, you are not to say, How can this be? but whether this bee the meaning of the words, for the sense of the Scripture, when once known, is not to bee examined any further, since there is no truth more evident, by which the Scri­pture, it being taken for the Word of God, can bee tryed; for since it is Gods 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. Wee 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 bee applyed to any other, save on­ly to the equivalency of it, viz. that no­thing should bee so dear unto us; but though in case God do require it, wee should bee willing to part with it: As for those commands that are typical, they [Page 231]are ceased; those that belong to any one, as having such an Office, are not to bee applied to any, but of that office; but as for the promises, wee 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, reverent applying, believing, and con­scionable reading of the holy Scriptures to all persons whatsoever.

1. Bee 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 bee the holiest, know­ingest, and most experienc'd Saints, since the Prophets and Apostles, who them­selves were pen-men of Scripture, did read, and meditate on, and admire, and study the Word of God, as David, Dani­el, Peter, &c. and did account it not less sure, than the Revelations that God gave them; Wee have a surer word of Pro­phecy, [Page 233]2 Pet. 1.19. and the more ex­perience wee have of Gods goodnesse, should not make us abate at all of our ear­nest desires of the Word of God; for if wee have tasted how good the Lord is, wee should still as much desire the sincere milk of the Word, that wee may grow thereby, delighting, and being affected with it, as wee were with that Sermon, or that truth of Gods Word, by which wee were converted, as wee were the first day that wee were born of God, 1 Peter 2.2.

3. I say, after such reading of the Scri­pture, that the truths therein contain'd, may be better understood, and the com­mands thereof better practis'd, to those specified in the title of this Chapter, I commend these books following.

1. The Plain-mans Path-way 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 ca­pacitie of the meanest, I do highly com­mend it to such people to read. The next is, The Practice of Piety: These two books, [Page 234]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 Catechisme, a book of great use, and much solidity. The next, which is of super-eminency in its kinde, is The Confession of Faith, the lar­ger and shorter Catechismes of the Assembly of Divines. Another book, of small price and bulk, which after you are wel 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 [Page 235]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 encrease further in knowledge, let them read Amesius his Medulla, and Cases of Conscience, and Calvins Institutions, which are all transla­ted into English, for those that have large families, especially of children, I shall commend B [...]ards Theatre of Gods Judg­ments, 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 remembred, and un­derstood, and take deeper impression ge­nerally, than precepts: The Theatre of Gods 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, [Page 236]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 intend in the reading of Mar­tyrology, is, that they may bee brought to an utter hatred, and detestation of Pope­ry, for they shall finde, that there have been more massacred, and butchered, and greater cruelties, and breaches of oaths, vowes, 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 our selves: 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. Psalm, 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, [Page 237]and is so singularly eminent a book, so plain, and so profitable, that it may bee 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 prize Hildersham; Doctor Pre­stons works are singularly good, the best of them is his Tract of Gods 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 Burgesse his spiritual Refines. There is also a small, rational, spiritual, searching, and very eminent book, called, Pinks Tryal of our sincere love to Christ: Memorandum, that through ignorance, not knowing the books, or through ina­nimadvertency, or for want of judgment, or because I would not multiply Authors; it may bee, I have not named many Au­thors which are better than those which are here nominated, but these are very good, [Page 238]and the best that I think I know in their kinde, 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 mannage them.

THere are many rare spiritual advan­tages that are to bee gain'd by our communion with Saints, by conferences and combinations with them, by their ex­ample, gifts, graces, &c. of which I shall speak in order.

Now conferences are either occasional, or solemn: As for occasional conferen­ces, I shall say little, onely 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 bee humility, observe their carriage espe­cially as to that grace, for their example [Page 239]will bee 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 er­rours, then enquire of them what are the best arguments against such and such an errour, 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 bee mannaged several wayes 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 prefixt hour, for else it will oc­casion the loss of much time, if that be not observ'd.

2. Let the question they intend to speak to, bee given the week or meeting before, for their discourses will bee 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 hee should bee one) give his judgement and resolution of the point: This hath been one way that I have known of mannaging 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 resolv'd, and how afterwards they were delivered; at other times to communicate their experi­ences, as to joyes, 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 bee kist with the [Page 241]kisses of his mouth, for joyes that spring not from the Word of God, are to bee su­spected. They told also, what were the effects of those joyes.

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, &c. 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 finde 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 ex­cellencie, 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 [Page 242]hands, and that hee was come from God, and went to God; hee riseth from Supper, &c. What place doth set forth the super­excellencie of God most, Nehemiah 9.5. Blessed bee 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 holinesse, 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 bee read) were put into a book by them that writ them that whatsoever was amiss in any paper, they that own'd it, might not have the shame of their errour or igno­rance, it not being known whose it was, then all the papers being read, what was amiss, was corrected, and what was [Page 243]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 bee discust, 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 bee accounted vain thoughts? how to bee supprest? what are to bee accounted idle words? and what means wee must use to avoid them? how far, and in what case consci­ence is to guide us, and when not? how wee are to conceive of God in our prayers? whether wee are in every particular acti­on, actually to minde and intend the glo­ry of God? what it is to live by Faith? &c.

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 [Page 244]small part of a several devotionary book, and give an account of the most remark­able things in it: Another time they were injoyn'd, that every one of them should before the next meeting, chuse 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 meeknesse, 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 bee conceal'd.

Thus I have given you several instan­ces, but have omitted many circum­stantials, which are to bee left to, and varied by Christian prudence: I have been willing to particularize that (if it might bee). I may bee helpful to those that shall bee 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 wee will poure out, God will poure in.

One way to furnish them with profita­ble questions, is, that the question to bee di [...]cussed, should not bee left to one to propose, but all should bee 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 lesse latitude, as to the prudence and pie­ty of the persons that meet, according as the conference is mannaged.

CHAP. VII. Of the second great advantage that wee may gain from our converse with the peo­ple of God, in reference to temptations.

THe next great advantage that wee get from our acquaintance with Christians (though wee cannot enjoy these solemn conferences with them) is, in reference to temptations, and four [Page 246]advantages wee may gain, as to them.

1. Wee may know how to judge of our selves under temptations.

2. Wee may learn the cure of tempta­tions.

3. How to improve them.

4. How to discover divers things to bee temptations, which otherwise wee should take to bee 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 Gods 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 fill'd with such horrour, that they have judg'd 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 burthen and guilt of them; but when once they come to bee acquainted with the Saints, [Page 247]they will finde that it is the spot of Gods people: And in many other kindes of temptations, they will finde, 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 horrour in them than guilt, and it is Satans sin, and not theirs, since they abhor such thoughts, as they do he [...]l; as a chaste woman that's ravisht, it is look'd 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, shee will take no no­tice of his words, as neer as shee 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 [Page 248]communicate with, as those that have chearful company and discourse in their journey, that know the way, their jour­ney to heaven will bee with far fewer mi­stakes, fears, and far more delightful.

3. By our Christian acquaintance, wee shall learn how to improve temptations, and how to bee gainers by them. As for example, we may bee 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 out-cry would have kept him from being heard, so shalt thou by this means drownd the noyse of these tempta­tions, and bee a gainer by them, since thy [Page 249]praises of God shall bee 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, hee is a loser by his temptations, hee will bee 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 ask'd an almes of him, and hee gave him something, but his heart grudging that hee had given so much, hee called the poor man, and gave him as much more: I will teach thee, saith hee to his heart, to bee so wicked, and hee took an holy revenge of himself and Sa­tan.

4. By our acquaintance with Gods peo­ple, wee shall bee able to discover divers things to bee temptations, which other­wise wee should have thought to bee the motions of Gods Spirit: As for example, as I have written in another Treatise, the making of perpetual vowes and resoluti­ons, for abstaining from things indiffe­rent in themselves, though at that time, when they made those vowes, they were snares to them; and so there are some that are put upon prayer, and hearing [Page 250]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 encrease 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 bee discover'd to bee sins by our acquaintance with the people of God, which wee should have thought to bee duties.

CHAP. VIII. Another great advantage that wee 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 wayes.

1. In respect of their gift of Prayer, it is a good advice to those that come com­plaining to one, that they cannot pray, [Page 251]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 overwhelm'd 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 groanes 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 joyn in prayer with those, that have not onely the Grace and Spirit, but the gift of supplication, for from their several confessions thou wilt know more sins, and bee made more sen­sible of those thou knewest, than thou wast before, by their several petitions and supplications, thy desires will bee 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 [Page 252]bee inlarged, so from their graces thou wilt have great advantage, for doubtless it is much better to joyn 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 bee 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 oyntments, 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 Inne, and his sup­per coming to more than hee expected, his money falling short, hee had nothing to pay the Hostler, who railing at him, the good man went up to his Chamber, and shut his door, and without the Hostler stood railing, but hee went to prayer, and [Page 253]prayed so holily, so fervently, that the Hostler hearing of him, was converted, and would neither then, nor ever after, take any thing of him when hee came that way: Surely the very pronunciation and gesture, the very countenance of a holy man, have so much holiness, reverence, humility &c. 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 hee 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 Gods people, is, by our being the subject of their prayers, for all Gods people have an interest in the prayers of Gods people, so that their great comfort is, that there is no minute, either of night or day, but there's many of Gods people praying in some part or other of the world, so that there is a stock of prayers going for us al­wayes in one place or other; yet one great advantage that wee gain by the people of God, is, by a strict combination and in­gagement [Page 254]to pray one for another, which may bee mannaged thus; chuse out of the holiest, humblest, praying'st Christi­ans you are acquainted withal, and if they bee 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 bee prayed for, but it is conveni­ent that they should bee confin'd to five or six particulars, and no more, for if the particulars should bee too many, it would take up too much time of that which wee 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 ingagement should bee perpetual, for perpetual in­gagements of this nature generally prove snares, therefore it is good that the in­gagement bee but for a moneth, and then to cease, or bee renewed, as you shall finde convenient; and the advantages of this combination are very great; for doubt­less when wee remember personally the prayers of Gods people that know and love us, their prayers are more effectual [Page 255]than they would bee, than if wee were onely included in their prayers under the general notion of Gods people; and it seems very probable to mee, that many mercies that wee receive, (if I may so say, wee know not how) may come to us this way. To make my meaning more plain, take it thus, sometimes the people of God finde great inlargement in prayer, unexpected comforts, which come as it were of a sudden, though they can­not finde 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 bee from free grace, without the interven­ing of thine own or others prayers; so also many times wee have strange delive­rances from imminent dangers, and yet it may bee that day wee had beg'd preser­vation with less servency and faith, than at other times; this is that I mean, I sup­pose if it could bee known, some of Gods 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 [Page 256]recovered; and when hee had strictly en­quired what time hee recovered, hee found it was the same houre when Jesus said, thy son liveth; so if wee could by enquiring search it out, wee should finde 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 Gods 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 hee hath heard my voice, and my supplicati­on, because hee hath inclined his ear unto mee, 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 bee 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 [Page 257]upon which our hope is built, but when wee 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 Abrahams, 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, &c. I suppose there is scarce a­ny blessing a Saint praies for but he hath, or hath, but hee praies for; David hath recorded many experiences of others, as you may see Ps. 34.6. and Ps. 22.5. & 107.6. and 13, &c. 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 shee 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 [Page 258]her, among other conferences with her, shee told mee two singular answers of Prayer, which shee received from God, one was this; In the time of these late warres, a neighbour Christian friend sent her word, that the Kings party had resol­ved to come speedily to take her Priso­ner, shee went up to prayer, and finding her faith strong, and her hope not at all failing, shee 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, shee retired her self again into her Closet to prayer, and finding her confi­dence continue, shee resolved to continue also in her house, for shee had formerly desired of God, that he would not keep up her confidence of being preserved, when shee was in real and eminent danger: The third Messenger came from Justice Babington, with a new alarm of approach­ing danger, shee went to prayer again, and her confidence beganne to abate, and the more shee prayed, the more it abated: and shee taking this as a sign, that God would have her depart, hasted out of her house, and immediately came the souldi­ers [Page 259]and searched for her with Candles and Lanthorns in every place, in and about her house. Another time shee told mee 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 inable her, shee should do, for shee was very wary in her promising, to pray for any, her friend came twice to know what answer shee 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 shee judged that it would prove so, because shee found her heart without life, and enlargement when shee came to pray as to that particular, or what other way shee judged of Gods manifesting his mind as to that, I remem­ber not whether I askt her or no: but shee not positively forbidding him to go on, it seems shee having no very clear warrant so to do, hee proceeded, desiring her still to continue her prayers, and it was so, that as they were going to Church to bee [Page 260]married, hee was fully and clearly infor­med of her very unchast conversation, and so was delivered out of this snare.

I am willing also to relate a story that much affected mee 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 Gods 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 it self from company, and would ask of his Mother very strange que­stions; farre 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 lik't it that the child should take notice of such things, and bee able to understand them so farre as to remember them, but at last when the child was but five years old, and whipping of his top, of a sudden hee flung away his scourge stick and top, and ranne to his mother, and with great [Page 261]joy, said unto her, mother, I must go to God, will you go with mee? shee answer­ed my dear Child, how dost thou know thou shalt go to God? hee answered, God hath told mee so, for I love God, and God loves mee; Mother, will you go with mee? Shee answered, Dear Child, I must go when God pleaseth, but why wilt not thou stay with mee? 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, alwaies speaking, that hee must go to God; and dyed of that sicknesse: 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 hee 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 munday a much reformed man, in so much that hee frequently afterwards kept daies of hu­miliation [Page 262]by himself alone, and gave evi­dent tokens of his conversion, and lived and dyed (I verily beleeve) 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 shee dyed, sending her word that shee was afraid shee would come too late; she went up to prayer, desiring of God, that in case shee might come time enough to do any Christian service to her friend, hee would encline the heart of her husband to bee willing to let her go, for he never used to bee willing that she should go any whether from home, when shee came down from her prayer, her Husband met her, and told her that such a friend of hers was sick, and wish't her immediately to go, and did forward her exceedingly, and it pleased God shee came in time to bee a help and comfort to her Christian friend, with whom I am very intimately acquainted.

About the year 1646. We kept a publike fast in New-Sarum in the County of Wilts, where a woman, whom (to my knowledge) I never saw before nor since, sent a Bil to be [Page 263]prayed for, largely setting forth how shee 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 Lords day fol­lowing the fast, the same Woman sent another Bill, desiring that thanks might bee rendered to the Lord for hearing the prayers of that Congregation on the wo­mans behalf, and for his mercy in deliver­ing her from the Devils power. On both those daies there was a Citizen present, who cursed both the Minister and woman in his heart, saying, within himself, this is a meer juggle, a holy Sister (forsooth) must bee brought in pretending to be pos­sessed of the Devil, and then prayers must bee made for her deliverance, and after thanks must bee 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 sur­prized by Satan, in like manner as the woman formerly had been, as hee himself (about a month after being weary of his [Page 264]life) comming to me of his own accord, confessed, and after private conferences, and both publike and private prayers, hee 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 Lords day, by the drift of a Text whereon the Minister then treated, that some thing might bee hand­led the next Lords day following, which would highly concern her husbands spiri­tual condition, shee importunately sought God for him, and invited him to bee pre­sent at the next Sermon, but hee, whether hee suspected any thing, or no, that shee had informed the Minister ought concern­ing him, that so hee might fit his matter to his particular, I cannot say: but so it was, when the morning of the Sabbath-day was come, hee could by no means be per­swaded to rise out of his bed, till the Ser­mon bell had ceased, and then said hee presumptuously (now will I rise in spight [Page 265]of any) but having raised himself half up, hee was there held, how they knew not: but so, as hee could not rise up, nor lye down again, this continued for some time, till his wife by her earnest prayers, obtained his release: and then hee 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 stopt 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 Jesuite, a Priest, and a Fryer, with Souldiers attending them, who told them unlesse they would turn Roman Catholikes, they should be hanged, who answered, we hope you will satisfy our Consciences first about the truth of your Religion; why said the Jesuite 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 Fryer so can I: [Page 266]then Tho replyed, St. John teacheth us, if any say he hath no sin hee deceiveth himself, and there is no truth in him, whether now shall wee beleeve, St. John or you? in the mean time, the Priest found a Bible lying in the shop, which the Fryer took and o­pened, and perceiving it to bee an English Bible, hee tore it in peices, and uttered these words; This is the Book which mak­eth so many Hereticks; then said Thomas North, Sir, you said even now, you could keep the morral Law, but now you have broken both Law and Gospel, which words so incensed them, that they com­manded the Souldiers to take the said The­mas, and to pinion his armes behind him, and to carry him to the Gallowes, which they did, and when they came to the place of execution, Thomas had a cloth be­fore his eyes, and hee desired so much li­berty as to pray, before hee went up the Ladder, and obtained leave, hee fell upon his knees, and imagining that to be his last prayer, continued therein a good while, when hee had done, hee raised up himself, but heard no body about him, then hee made a shift to pluck the cloath from before his eyes, and saw no man, and so [Page 267]came home to his brethren, who unbound his arms, and told him, that the Jesuite, Priest, and Fryer, had been there before him, and told them (their Brother was yet alive, and that they were beaten with lightning from the Gallowes) 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 minde their departure, my spirit be­ing taken up in Prayer.

These passages the three brethren com­ming 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 wee gain for the increase of holinesse, from the acquain­tance with Gods people.

ANother great advantage from our Communion with Gods people, is, from our serious and solemn engagement, to watch one over another, and faithfully to reprove whatsoever wee see amiss, and [Page 268]whosoever will not onely patiently, but thankfully receive reproof, is doubtlesse farre from being an eminent Christian, and those that make this Covenant, are not onely to tell one another, what they see evident to bee 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 wee 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 our selves, whether wee do not take some­what too much liberty in the use of the cre­ature, and many times wee should go so far, if slanders were not raised, that wee should deserve them.

Another great advantage from this our Communion with the Saints, is our being acquainted with all their spiritual experien­ces, the waies & 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 [Page 269]more strickt and circumspect walking, and to a high prizing 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 wee 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 enflame others should not thaw us.

Another rare advantage that wee have with Gods 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 bee 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 wil 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 Ministery, and that you would try and examine, if there bee any way of [Page 270]wickednesse in me: I put her to her choice, whether shee would discover her own con­dition, or put mee to finde it out by questi­ons, shee chose the former; and said O sir, God hath handled mee on his knees from my Cradle to my grave; for I hope this night, the nuptials between my Saviour and my soul shall bee consummate; I askt her if shee could remember the time of her conversion; shee told mee that shee al­waies lived blamelesse 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 ought 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 sinfull, and when I found nothing in my self, I went out of my self, 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 earnestnesse, I askt her whether none of her sinnes lay upon her consci­ence, and whether shee used to have such [Page 271]joyes; shee answered, that God had hid all her sinnes 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 shee knew not, and speaking much of her desires to bee dissolved, I askt her why shee desires to dye, shee answered that shee might bee rid of sinne, and free from temptation, and have an eter­nity to praise her God in. A Neighbour of hers comming in to see her, who was a car­nal man, she left her discourse with others and applyed her self to him, and with a­bundance of intention of spirit and voice, shee said, O Sir, see that you get Christ, and the time that you spend in your Garden (for hee much delighted in his Garden) spend on your knees, for Ile tell you, I would not loose the joys of my dying hour, for ten thousand worlds, some about her wisht her not to speak so loud, for shee would spend her self; not speak for my God, said shee? 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 Gods good providence, that shee [Page 272]resting pretty well that night, the next day shee beganne to recover, whereupon shee fell a trembling every joynt, and shee being askt why shee trembled, and what became of her joyes, shee answered, that [...]er joyes was as great as ever, but shee trembled to think that shee should live to dishonour that God that gave them: when shee was well recovered, I askt her what were become of her joys? shee answered mee, that ever since shee knew God, shee had the faith of adherence, and I hope that God would have mercy on mee; but I ne­ver thought it almost possible that God would ever shine upon such a dung-hill as I am, but now I can say that God hath stampt upon my soul that I am his, and he is mine.

That precious Saint Mris. 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 [Page 273]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, shee knew her end approached neer, though others lookt upon her distem­per rather as an indisposition of body, than a fit of sicknesse, but she being confident she should dye, and thereupon went to her Fathers house, where shee alwaies desired to end her daies, and Mr. Dod comming to her, spending much time in prayer, con­ference, and expounding the Scripture, shee carried her self with such unsatiable desires of more, and such inflamed discour­ses of the things of God, that they were all fill'd with admiration. The Lords day before her death, shee call'd all her children together, and with many admo­nitions and zealous instructions, and hea­venly discourses, shee 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, shee broke forth in a wonderful manner, in these expressions. Oh, Oh, [Page 274]Oh, what's this, what's this, what's this? I am undone, undone, undone, I cannot endure it; O, O, O, let mee bee gone, let mee bee gone, O, I must bee gone, I can­not tarry, I cannot tarry; O what shall I do? what shall I do? O Father, O Mother, O husband, kiss mee, kiss mee, and let mee bee gone, come all, farewell all, let mee take you by the hand, and bee gone: Lo, lo, the Angels are come, they wait and stay for mee; O dear Mo­ther! why hold you mee? I must be gone, O, hee is come, hee is come, hee is come: Now, you have it, you have it, you have it, why hold you me? Iet 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 runne you not? the Angells stay, now you have it, you have it, you have it, (meaning that now wee had the issue and fruits of all our prayers) O, it overcomes, overcomes, overcomes mee; I am un­done, undone, undone, what shall I do? what shall I do? what shall I do? O you will not let mee be gone, with innumera­ble, such swift expressions as could not be remembred, shee in that short time of halfe [Page 275]a quarter of an hour, speaking more than one can treatibly speak in an hour, with an extraordinary swiftnesse (no ordinary action of this life) when with all shee heaved up still all the time with fixed eyes, towards the house top, as though shee had seen some vision, and would have flown away from them all. During which time (as wee cannot blame them) The posture of all the spec­tators was (except her Husband, who went weeping, and wringing 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 her self expound this rare riddle, yea, and Comment upon it.

This fit of sudden, extream, ravishing, unsupportable joy, (beyond the strength of mortality to retain, or bee 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, shee her self beganne thus: why are you silent? where is Mr. Dod? who [Page 276]being neer unto her, sate by her bed side, unto whom shee 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 replyed, no, but that it was very strange unto them all, having never heard or seen the like, so (said shee) surely it was very strange, but will you know how it surprized mee; as this morning, ere you came to prayer, I being alone, prayed to God, that hee would not absent himself for ever: but that once before my death, hee would reveal Christ unto mee, give mee 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, surprized mee with such violence, rushing in upon mee, as I could not contain my self, 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 mee never despair of any, how [Page 277]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 peice 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 my self, which was only to be found in Christ. A wrong way I confesse, 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 solide and strange speech, so heavenly, rationall, 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 be­gunne: for matter of Petition now shee cared not for, lying like a Conqueror with [Page 278]an extraordinary cheerful aspect, full of rapt joy, as now shee 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 over-joyed 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 thankfull to us all, as shee wished us to bee thankfull 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 daies. Suddenly shee 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, shee there­upon called Mr. Dod, wondering at the strangenesse of the thing, told him, that her joy and sense thereof, was so overcom­ing, and strong, as shee could not for her life contain her self from bursting forth [Page 279]thus again, for as shee said, her frail flesh was overcome therewith, and so shee en­treated him again to give thanks, hee did so, spending the remainder of that day in heavenly discourses of another world, hoping that shee should that Night have stept soundly, 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 shee having been as it were in another world, revived with uncouth new joy, could not take any rest or sleep, but rejoyced alwaies 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 shee had been ill, shee could not of all the Psalms endure to joyn in singing of the thirtieth Psalm, but that night of her self she called for it, with this expression, come, now turn to the thirtieth Psalm (by the Relator alwaies urged upon her to belong to her) but I durst never appropriate or apply the same [Page 280]unto my self until now, and so that Tu­esday night sung the same cheerfully, as was said, shee passing this night over also without an inclination to rest or sleep. On the Wednesday morning, her indul­gent mother, that worthy soul Mris. 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) shee had caused her self too bee dressed from top to toe all in white, concealing her conceit therein untill her Mother came, who see­ing her thus strangely dressed, spake lovingly to her in her accustomed phrase, how now Daughter, what is the matter with thee? mee thinks thou lookest like a bride, so I am Mother, said shee, a Bride now trimmed for Christ the Bride­groom, and now Mother, I have my last suite to make unto you (for I am a woman of another world) when I am dead, I pray you dress mee just thus as you see mee now, and so let mee be laid in my grave, for, for this cause, I caused my self to bee dressed thus this morning, that you might see how I would bee laid [Page 128]in the grave, whereupon her Mother bur­sting forth into weeping, shee comfor­ted her all shee could, saying, mother, mee thinks you should rather rejoyce to see mee so neer home, after that I have so long a time been storm beaten, and sea-sick, not now to grudge that I am arrived so neer the Haven: And so prayed her to suffer her willingly to de­part home in peace, whereupon her Mo­ther for that time (being a matchlesse ten­der mother) parted with many tears. Soon after this, came Mr. Dod, and Doct. Preston to her, to whom shee with a great deal of joy, told the same discourse as formerly shee had done unto her mother, that thus as shee was then dressed, shee desired to bee laid in the grave; after their departure, having prayed with her, and given thanks (for no other part of prayer shee now affected, as being heir of all things, not having need of any thing) shee sent for divers of the house severally, unto whom shee gave seasona­ble and suitable exhortations, fitting unto their places, taking her leave of them all, wherein shee was so punctual, that with her good will shee would have had [Page 282]every servant of the house to have come severally unto her, but that her mother fearing that which afterwards came to pass, some weaknesse to ensue so much watching, speaking and toyling incessant­ly of her spirits, durst not expose her to the hazzard of so insupportable a toyle; being now very much spent, this Wednes­day after dinner, shee called to void her Chamber of every body, and sent for her Father to speak with, School, and take leave of him; whom shee dealt with, and schooled (having him all alone for a­bove an hour together, to whom when shee had spake her mind, and taken her leave of him, shee dismissed him. At his descending from her, shee called to speak with the Relat [...]r, whom having made to sit down by her, shee first gave him many solemn thankes for his care and pains taken with her: and then she said shee had a suite unto him, who replyed, that any suite of hers if in his power, was granted ere known, yet this served not the turn, but shee would have his hand to for­give her, which being done, shee prayed him to forgive her; who wondering at the strangeness of this needless suite, told her, [Page 283]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 mee, that you for so many years together, have shewed mee 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 shewed to mee, but will you know the cause, I could love no body as I should, so long as I was not assured of Gods love to mee (for that onely 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 no otherwise express my self, 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 [Page 284]for that time with abundance of love and thanks, shee dismissed the relator.

Thus having in some ample manner, disposed of all the business shee seemed to have in this world; the remainder of this afternoon, shee lay in her former joyful posture, rejoyceing to speak of the best things unto every one neer unto her, yet without any rest or sleep, or incli­nation that way.

When Mr. Dod, and Doctor Preston, came to visit her, shee still entreating to give thanks, no other discourse shee had, as wanting nothing: so continuing all this day, untill the evening late, that there was a great change, as in part shall be shewed; 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 winde, party coloured, no firm impressions appeared. She who lately was in a glorious tryumph flying away for­cibly from us all, as it were with Eagles wings mounting upwards, is now sud­denly [Page 285]surprized with an extream fainting and weaknesse of spirits, being for ten daies and nights overwearied, watched and toy led out, so as now shee bewray­ed some weaknesse in her expressions, not being as formerly so lively and substanti­all, which continued the Thursday and Fryday after, never having any rest or sleep all the time, which distemper made them send post to London for two Physi­tians, hoping by their advice to have made her rest, but all in vain, no physick could cure her, but heavenly Physick, 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 shee fell asseep, rested soundly some five or six hours toge­ther, and then waked in a very mild and gentle temper. Then shee called unto her Couzen Herreis (a good gentlewo­man alwaies exceeding careful of her) Sa­rah, tell mee, did not I lately, in some speeches forget my self? whereunto her answer was, truly Couzen, so you did, but wee imputed the same, to your many daies and night watchings, and overwea­rying of your spirits, unable so long to [Page 286]hold out; so it was, said shee, my spirits were spent and gone, which caused that weaknesse; then shee remembring all that passed, her strange raptures (but no­thing which then she had said in them) retaining her former grounds, comfort, and cheerfulnesse (as in so much weakness could bee 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 her self unto them thus, That her time was now at hand, prayed them not to leave her, and being very weak, spake then her minde 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 joyfull singing of Hymnes, and verses of Psalms, not greatly caring to speak unto any body save now and then unto Mr. Dod, when hee moved an occasion, and so shee lay this Saturday night, and the next Sunday, only when Mr. Dod came, desiring still to give thanks, all which time shee grew weaker and weaker, having by this time no audible, but a hollow low voice, [Page 287]searce to bee understood.

The Munday after in the morning, when shee fell a sleep, being come, Mr. Dod with the rest comming unto her, shee when shee saw them all about her, re­joyced and smiled, taking them all by the hand with a cheerfull countenance, beckned to Mr. Dod to give thanks, and bent her self what shee could with lifted up hands to joyn, speaking softly to her self 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 holinesse, 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, [Page 288]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 wee need no more in such cases, but to bee conversant in scrip­ture, that wee 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, fince 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 thy self, what in thy conscience thou think­est God-will 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, bee 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; doest thou in thy Con­science [Page 289]think at the Day of Judgement, it will be a sufficient excuse for thee to say, such a one provoked mee, 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 publisht, 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 alwayes been a loving friend to Mr. Jordan, was drunk, and brought before him, and hee set him in the stocks so many hours as was directed by the Statutre; and being known whose servant hee was, by his Badge and Live­ry, the Bishop took it as a high affront to him; and therefore upon a Court day, when hee and his, &c. sat in Court, Mr. Jordan was sent for, and the Bishop began a long Oration, and told him how much hee had been his friend, and how that he took it as a disgrace, and a high discour­tesie from him, that hee should set his ser­vant in the Stocks: Mr. Jordan gravely, piously, and mildly answered; My Lord, [Page 290]when at the great Day of Judgement, if I had neglected my duty, it shall bee said unto mee, I made thee a Magistrate to bee a terrour to evil doers, and why didst thou bear the Sword in vain, in that thou didst not carry thy self 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 bee a sufficient answer for mee to say, that hee was the Bishops servant, who had done mee many a courtesie, and therefore I thought it fit to bee more tender of his honour, than of thine? Do you think that God would take this answer: If you think hee would not, I pray bee satisfied, that I have judg'd it fit, rather to please God, than man.

It is related also in the book of Mar­tyrs, that the President of St. Julian, and other, sent to the Angrongians, made en­quiry for one dwelling at Angrogne, and examined him, whether hee had not bap­tized his childe at Angrogne, and where­fore hee had so done? The poor simple man answered, that hee had baptized his childe at Angrogne, because baptisme was [Page 291]there administred, according to the insti­tution of Christ. Then the President in great rage, commanded him in the Kings Name, to baptize his childe again, or else hee should bee burnt: The poor man desired the President, that hee might bee suffered to make his prayer to God, be­fore hee should make answer thereunto, which after hee had done in the Hall, be­fore all the company there present, hee re­quired the President 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 hee should baptize his childe again, and that hee would take the peril upon him and his: The President hear­ing this, was so confounded, that he spake not one word a long time after, then hee faid in a great fury, Away thou Villain, out of my sight; and after that hee was never called more.

2. The second rule to guide us in indif­ferent things, is, to think with thy selfe, 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 [Page 292]is that man that ever repented on his death-bed, that hee had redeemed so much time by prayer and meditation, &c. that hee had forgiven too many injuries, or given too much to the poor? I questi­on since the world began, whether there can bee one instance found of this kinde; therefore do those things that thou art confident shall not bee a grief, nor an of­fence of heart to thee, when thou shalt come to breath out thy last breath.

3. When thou stand'st 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, &c. as if all the world beheld us; and do what wee 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 wo­mans Funeral, and the Minister (when he came to speak of the deceased person) should say, Shee was a woman, when [Page 293]shee was dressing her self so exceeding cu­rious, that shee would not have a pin nor hair awry, and shee 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 bee a Saint, that when shee was making of her ready, shee was so busied about dressing of her soul, that shee neither cared what, nor how shee went, as to her cloaths: 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 it self, such a man is a very holy precious Chri­stian; for hee will never have any family duties, never prayed with his Wife, nor never instructed his family, doth not this speech contradict it self? So for a Magi­strate, who would ever think this to bee his Character? that hee 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 prophaned the Sabbath, or blasphemed God, or committed never such gross idolatry.

5. If thou canst finde an example of [Page 294]those whom the Scripture canonizeth for Saints, to direct thee of that wherein thou doubtest, and their example bee rightly circumstantiated, and commended, that will serve to decide the controversie; but if thou canst finde 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 wee having such honourable thoughts of the Saints, and especially of Christ, whatsoever our consciences think to bee evil, wee 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 wee sin if wee 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 bee no sure rule to judge of actions by, that that is certainly evil in it self, which I condemn in another, for my condemning of it, makes it not evil in it self, but makes it so to mee, if I do it; nay, it makes mee not [Page 295]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 thy self; for thou that judgest doest the same things: It may bee, that which thou doest condemn him for, is no sin, or if it bee, yet hee might not know it to bee so, and so might sin out of ignorance; but thou art inexcusable, for it can bee no sin of ignorance in thee, for thy condemning it in another, mani­festly shewes that thou thinkest it to bee 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 Gods blessing upon, do not do, for it will bee 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 Godlinesse, viz. the choice of some grace, wherein wee desire to bee 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 chuse some grace from among others, wherein thou desirest to attain the greatest eminen­cies, and most to exercise thy self 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 bee skilful in language, Church hi­story, in all the Arts and Sciences, to read Phylosophers, School Divines, Ca­suists, Commentators, &c. yet generally there is one or other of these, wherein they endeavour after greatest eminency; and their greatest endeavour should bee, to at­tain a clear and full understanding of the Word of God: And wee read of the Saints in Scripture, though they neglected the practise of no grace, yet they were [Page 297]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. Chuse that grace which is of most universal and special use, as Faith, Hu­mility, Meekness, &c. for though some other grace should bee more excellent in it self, yet that which is of more univer­sal and continual use; will bee 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 alwayes, for in times of comforts, and abundance, there is little use of patience, but alwayes of humility; wee must bee humble in afflictions, and humble in comforts, for wee must rejoyce with trembling: Sugar is more excellent and sweet than Salt, but wee have more continual need of Salt than of Sugar, and generally spend more of the one, than of the other.

2. Chuse that grace which is most suit­able unto thy calling: Art thou a Magi­strate, a Minister, a Tradesman? There [Page 298]are several graces which are most suitable to these several imployments; 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. Chuse that grace that is most suita­ble to thy relations: Art thou a Virgin, Widdow, or married, a Parent, or a Childe, 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 chuse especially the contrary vertue; as if thy Masters sin bee covetousness, practise liberality; if it bee pride, practise abjecti­on, and abasing of thy self, and humble familiarity with thy inferiours, and with the poorest.

5. Consider to what temptations thy condition of life, thy imployments, the place wherein, and the persons with whom thou livest, do incline thee. Abraham b [...] ­ing to leave his Fathers house, and his [Page 299]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 hee was most incident, by reason of that his condition of life: Moses having to do with a stiff-neck'd, 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 Apostacy, was most eminent in zeal. Solomon (ha­ving a great people to judge, and hee be­ing but young, about twelve years of age) desired especially to bee eminent in wisdome.

Now, as I said before, my meaning is not, that the choice of any of these gra­ces should bee with the neglect of others, but as in embroyderies, there are divers colours and materials, purple, blue, and Scarlet, Silk, Gold, and Pearles, &c. but the ground is but one; so this one grace which thou chusest, must bee imbroider­ed with all other graces and duties. Now where two or three, or more of these rules [Page 300]do concur, that grace is to bee chose; the more rules concur in your choice of any grace, the better; if it might bee, 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 wee use it; as also concerning frequent examination.

IT is an excellent practice not to leave any Duty without just cause, untill wee have attained to that for which end wee did beginne the Duty, as for exam­ple, if wee go to confesse our sinnes be­fore God, wee should not leave off until wee finde our hearts affected with the sinfulness of sin, with an hatred and de­testation of it, and an abhorring of our selves for it; so if wee set our selves to praise God, wee should not leave off me­ditating [Page 301]of the excellency, mercy, loving kindnesse of God, and speaking good of his Name, untill our hearts are wrought up to an holy admiring of him.

For in this case, it fares as it doth with one that is rowling a stone up to the top of an hill, if hee leaves off before he hath brought it to the top, and let it goe, 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 doest not bring thy self to that frame of spirit, to which thou shouldest bee 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 presse every one to get assurance of [Page 302]his interest in Gods love; This Saint was converted by that Sermon, and be­ing wonderfully affected and enflamed 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, untill hee 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 President, nor dare I absolutely con­demn it in him neither, though I am much enclined so to do, and to judge it a rash resolution; but since the extraordinary motions of Gods spirit are not to be judg­ed or limited as well as not to bee made a rule for others, I dare not censure it in that particular; onely I wish that every one of us were more resolute, and im­portunate in and for the things of God; and that we would not bee so easily de­nyed, when wee beg spiritual mercies from the Lord, for if wee will be deni­ed, God will deny us, and if we will not be denyed, God will not deny us: that which makes us generally not to be im­portunate, and give God no rest, is, either [Page 302]our undervaluing of the spirituall 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 shewn 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 curtesy, 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 businesse, [Page 304]respects others at that time, and not them­selves, and every thing they do ought 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 hee 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 publick Minister, wherein we are to suite our selves 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 [Page 305]duties, which concern either their temporal or spiritual good, or any other imployment that is incumbent upon us.

Thirdly, And least this should bee a snare to any, I do not mean that one sinnes, if one leaves off a duty before wee have a sense of that frame of heart wrought in us, that is suitable to the duty, for wee may have such a frame of heart, and not bee 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 signes of that grace, or both.

4. Nor do I mean, that as soon as ones 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 wee should have a suitable frame of heart, before wee begin the duty; and that which is most to bee wisht, is, that all [Page 306]our duties should come from our hearts, or if that bee not, that they should go to our hearts; as thus, that wee should have a broken frame of heart, before wee be­gin our confession, and that if it might bee, 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 bee made several wayes.

1. Wee are to examine our state and condition, as to the work of grace in us, as the Apostle bids us, try our selves, &c. 2 Cor. 1.5. yet though this kinde of exa­mination bee of singular use to awaken us, and stir us up to sincerity and repen­tance, in case wee finde our selves not to bee in the Faith; as also of more holiness, by way of joy and thankfulness, in case we finde that wee have an interest in God; yet this is not that which is to bee so fre­quent as other kindes of examination; but having had assurance from Scripture grounds, upon due and strict examinati­on, wee ought not easily to question our condition, for Christ doth not take it well for us alwayes to bee questioning [Page 307]his love; for as when our Saviour asked Peter three times, Simon, son of Jonas, lo­vest thou mee? Peter was grieved; so wee do but grieve the Spirit of Christ, when the Spirit hath witnessed with our spirits, that wee are the sons of God, and Christ hath manifested his love to us; and yet upon every slight occasion wee say, Lord Jesus, lovest thou mee?

2. The second kinde of examination, as to our inward frame of heart, is, to exa­mine the growth of our graces, which is profitably, at least, to bee done once every year; as tradesmen cast up their accounts, and make up their books yearly, that they may see what loosers, or gainers they are at the years end; and to this purpose, it is profitable to keep a Diary, that there­by thou mayest bee 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 bee as often as we go to the Lords Supper; for to do it daily, is very incon­venient, nor indeed can we perceive whether wee are grown or no: As when wee look upon the shad [...]w, on a Sun Di­al, [Page 308]except we stay some considerable while, though it hath moved, the distance is so small, it cannot be perceived; but if wee stay a quarter of an hour, wee 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 bee allowed, if it bee not too much.

3. But the main thing here intended, is, to examine our actions; and there are three particulars in that.

1. Wee must consider in the morning what wee have to do that day, and what temptations are incident to our several a­ctions and imployments, and how wee may mannage 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 mannage our imployments 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 wee set apart for the im­mediate service of God. By this daily [Page 309]morning pre-examination, wee may bee 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 wee should pre-examine, and fore-think what wee are to do, before wee do it: And as Polititians do nothing, without considering how far it may bee for their interest, and how far not; so we should think, when any one comes to speak with us, &c. what advantages Satan may get, and how far that action may bee 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 doest 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 doest that which is right, or doest not fall into those sinnes that are incident to such actions, yet it is little thanks to thee, no more than it is to [Page 310]a sleeping Watchman, that the City is not taken.

3. Many opportunities of doing good, pals by thee unobserved.

4. For want of this watchfulnesse and consideration, (which is all one) or at least includes examination, wee do not what wee 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 Gods acceptance of it.

3. Another kinde of examination, should bee post-examination, that is, to consider and examine our actions, discourses, duties, &c. after they are end­ed; for many passages will not seem to bee 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, &c. which intice 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 sinnes, which by pre-examination thou couldst not.

What was one of the great causes of the wickedness of the Jewes, but that no man considered with himself, and said, what have I done, Jer. 8.6. So that there bee 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 bee performed in the morning: The second, when any unforeseen imploy­ment, or business comes upon us, and the last to bee done at night, when wee 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 onely in the things of God we are negligent, in such things we account that a burthen and disgrace, which we do not so account in any thing else; nay wee pray, and wait and pay for that in the matters of the world, which in the things of God, though we bee en­treated to receive freely, we refuse, and if forced by any Church constitution, wee call it imposing and tyranny; I shall in­stance in some few things.

For our Children wee seek out, the a­blest, most experienced, and strictest Schoole-masters, so they be milde with­all, and such as are most careful and fre­quent in hearing, examining, and direct­ing our Children, wee like them best: we are at great charges for thei [...] education, and indeed, one can hardly bee prodigall in that case, alwaies provided, it bee not in teaching of them vanities, as in dan­cing, [Page 313]travelling to see fashions, &c. and if in many years, they attain to exact­nesse in the tongues, and arts, we think their time, and our money well bestowed, and make much of their School-Masters, 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 wee can attain it, without any Tutor to direct us in them, without spending any considerable time, attenti­on, or money therein: as if our souls onely were the things that wee need not care for; or could without any help, fur­nish with piety and knowledge.

Physitians and Lawyers, how are their Houses and Chambers frequented, but for Ministers, wee 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 holinesse, 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 wee ought to endeavour to [Page 314]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 peoples unwillingness to give that due honour, and subjection, that they owe 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, hee that teacheth them, first, by speaking with them, understands how farre 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 Musick, 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 chuse the pleasant­est than the best way, will rather learn some tunes they know, than to go on [Page 315]methodically, and so never attain any perfection in the Art; so in Arithmetick, Mathematicks, if the directions of the Tutor bee not followed, they will finde far more difficulty and uncertainty: Doubtless there are many inconveniences that come for want of directions in the matters of knowledge and practise 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 untye; and new beginners being received with such doubtful and difficult disputations, it is no marvel, that they turn either Athiests, or Hereticks: 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 kinde of necessi­ty, or great conveniency this way; for Sermons are somewhat too general, and cannot meet with the personal particular [Page 316]cases of every one, but this way will; but pride, ignorance; and profanenesse, 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 peoples 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 bee observed concerning this matter.

1. As concerning the person whom we are to chuse to bee our spiritual tutor, for great care need to be had whom we chuse, 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 inferiour gifts will serve the turn; so those that are very ignorant of the things of God, may bee instructed, until they make a further progress by pri­vate Christians, which that Minister, [Page 317]whom they shall chuse 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 chuse for their Tutor, let him bee 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 chuse out of their Congregation, some that are so qualified, viz. prudent, experienced Christians, &c. 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 School-Ma­ster findes them not to have learned so far, as to fit them for those Formes, that are under his immediate teaching, he refers them to the teaching of his Usher, till they bee made fit for himself: So a Mini­ster should have divers, to whom he may [Page 318]commend those who have made little progress in the knowledge of spiritual truths, who may build them up, until they bee made fit for himselfe; for if all should bee under his immediate inspecti­on, the burthen 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 bee so long instructed, until they bee 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 bee cautioned, that I do not mean, that any one should bee totally sub­ject to the advice of the Minister whom they chuse, but in any thing wherein they do but doubt of the sinfulnesse of it, they are to enquire of other Ministers.

3. Nor do I intend, that in every slight occasion, that they with ordinary diligence may satisfie themselves in, that they should go to bee resolved of the Minister; as we do not use to go to the Physitian for a scratch with a pin, or every inconsiderable [Page 319]matter, but what wee can cure our selves, or is of little consequence, wee trouble them not with.

4 Nor do I think a Minister is bound to receive all that come to him upon this account, for hee is to receive no more than hee can well instruct, and direct this way; and so also, that hee may not be hin­dred in the publike offices of his Mini­stery.

5. That every one is rather to chuse his own Pastor, if hee bee rightly quali­fied, than another; and if hee should not bee in respect of discretion, and ex­perience, &c. fit to bee chose for a dire­ctor, yet wee are not therefore to leave his Ministery.

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 termes and expressions upon it, make it hateful, and then dislike it, for the termes you your self 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 bee better askt in those termes [Page 320]and expressions, than in yours; you call good, evil, and then you hate it, because you call it so.

2. I do not intend 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 bee used as children: If a man will go to learn to write, hee must learn his letters, as a childe doth; as in Musick 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 Physitians, when they examine you, concerning your health, or estates? and say, Why do you Catechize us, as if wee were children? It is a sad thing, that people study wayes to make the endea­vours of the Ministers odious to them.

4. If a Physitian live neer you, and should offer that whensoever you, or any of your family were sick, if you would come to him, hee would give you his ad­vice freely; would you say to him, what need you trouble your self with mee, or [Page 321]my family, wee can look well enough to our own healths, without troubling of you?

5. We are far from desiring, or judge­ing it fit, that you should bee subject to us, as children are to their Parents or Ma­sters; for wee require it at your hands, that you should search the Scriptures, and try, whether the things that wee preach are according to the Word of God, or no, onely let it bee 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, graduall 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 publikely, 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 [Page 322]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 publike spiritual directions, that are grounded on the Word of God.

3. Every Christian is bound in doubt­ful and difficult cases, to seek their ad­vise, if by their own prayers and consi­derations, they cannot bee 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 onely these places of Scrip­ture for you to consider of, which I doubt [Page 323]not (except there bee some strong by as of prejudice upon your spirits) will easily prove this to you, 1 Cor. 16.15.16, I beseech you brethren, (yee know the house of Stephanas, that it is the first fruits of A­chaia, and that they have addicted them­selves unto the Ministery of the Saints) that yee submit your selves 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 your selves, 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 Ministery of Reconciliation, 2 Cor. 5.18.

These places are enough for sober Chri­stians; and I am confident, that such need not bee 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 bee had this way, that they will not say, I pray prove it to mee, that I am bound to take a Ministers ad­vice, no more than a man that is dange­rously sick, will say, prove it to me, that [Page 324]I am bound to send for a Physitian; as except you can prove it to bee a sin, the sick man will send for a Physitian; so though it could not bee proved an abso­lute duty, if apparently it bee 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 onely to bee 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. Blesse 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 wee read, 1 Sam. 7.12. that Samuel named the place [Page 325] Eben-ezar, 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 hee 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 mee, 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 hee hath signally prayed for any mercy, to keep in memory that hee hath done so, or else when the mercy comes, it will neither bee so sweet, (since he can­not receive it as an answer of prayers, if hee have forgot that hee prayed for it) nor will hee bee incouraged, 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 hee 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 it self, 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 vowes and promises that wee make to God, exactly in our remembrance; nay, and indeed, except wee keep them verba­tim, they will bee very great snares unto us; for to many vowes, 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 bee 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 en­tituled, (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 controversie, that all [Page 327]these fore-named duties, are necessary for every one that owns the name of Christi­an: Now the onely question is, what is the best expedient to help us to remember our sins? Gods other mercies, and in par­ticular his signal answers of prayers, our vowes, &c. 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 above-named effectually, I say, if upon that account any do neglect to keep a Diary, hee high­ly sins against God, and his own soul, be­cause hee neglects that spiritual profit that hee might reap thereby. I will set down some other benefits, and motives, that may perswade 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 wee have done that day.

2. In times of desertion, it will bee of [Page 328]great advantage, since wee 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 bee set down in our Diary.

3. Upon dayes 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 proceedings; as Sea­men, Travellers, States men, Physitians, Tradesmen, Merchants, &c. and why should onely Christians neglect that course that is so profitable to others? What Tradesman almost is there, that doth not keep an account of his expences, and his receipts; and Merchants keep several kindes 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 bee 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 wayes destructive to his own soul, write 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, write 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 joyn to every [Page 330]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. Wee 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 childe with sickness, such a day, and I was exceedingly impa­tient; or through mercy, patient under it; and I examin'd what might bee the cause of this chastisement, and I found it to bee such, or such a sin, and set upon re­formation of it.

Quere 2. What mercies, and what sins, are to bee set down in the Diary? For to set down all, were endless and impossible, for it is in him wee live, and move, and have our being, every time wee speak, breath, move &c. are mercies wereceive from God; so also for our sins of infirmi­ty, and humane frailty, wee may say of them, as David saith, Who knowes how of­ten hee offends? So also for afflictions, we are not to set down every light affliction, as if a finger doth but ake a little, or if we [Page 331]fall in the street without any harm, &c. But I would not bee mistaken. I do not say, wee 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 bee the affliction never so great, wee are not to dispond, or faint; so be the affliction never so light, wee 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 bee set down in the Diary; but those that are grosser sins, as angry words, praying without a­ny considerable marking what one prayes, 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 sinnes, 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 meerly from Satans 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 [Page 332]one swear, and doest not reprove him, or seest one that truly wants, and doest 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 almes, you do omit, as to the degree of your intention, to do it to Gods glory; nor is there any act of holiness whatsoe­ver, wherein wee do not more or less sin; so then, a total omission of any duty, is to bee taken notice of, or a partial omis­sion, if the duty bee of any long continu­ance, and if it bee 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 bee considered, that the more perfect and holy any person is, the more progress hee hath made in piety; so hee is to take notice of his failings, for that miscarriage which is more than usual, is to bee taken notice of, for that will bee [Page 333]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 bee eminent and sin­gular to another, whose graces are much weaker; as wee take notice of divers an­swers to questions, of the matters of Reli­gion, as extraordinary in a childe of five years old, which are not remarkable in a grown knowing Christian: So if you ask mee what mercies wee should take notice of, I answer, extraordinary mercies, whe­ther it bee of extraordinary actings of gra­ces, or receiving comforts in duties, or o­ther times. Further, wee are to be more particular and exact in the observing of our failings in our Master sin; as if an­ger bee 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 bee much better than none.

I know one that writ but a line for a [Page 334]day, from which hee 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 wee must use letters for words, and particular marks for some sins, which being of such common use, wee 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 sig­nifie 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, &c. 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 bee no especial defect or [Page 335]incomes of God in the duty, then let the letters stand without any marks, either over or under, and when you keep daies 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 bee 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 moneth, I rose 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 [Page 336]so much) I studied while twelve of the clock, came again to my Study at one, and studied while five, and confer'd about matters of God, until six.

Wednesday, being the second day of the moneth, I rose 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 Gods Spirit; for if there bee no­thing over or under the letter, it is to sig­nifie so much; studied while twelve, came again to my Study at two, Read some de­votionary book while three, with affecti­on, studied while six, then made a Vow to keep a Diary.

The meaning and use of the strokes in the Margent, is, that with ones eye one may quickly see, what vowes, what incomes or failings have been in that moneth; for at the end of every moneth, it is conveni­ent to set down, whether one is encreased, or decreased in holiness, or comforts; and as when one makes any vow, one puts an V in the margent before that day; so al­so, if one hath made any signal prayer for any mercy, one is to put a P before that [Page 337]day, if one hath received any signal answer of prayer, put an A in the margent, be­fore that day; and if one hath received any signal deliverance out of sin or dan­ger, put a D in the margent; and if you have kept a day of Fasting and Prayer, put F in the margent; and so in other things, common prudence will direct.

Thus you see that I have shown you how easie 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 finde your heart somewhat dead in duties, to set down what the cause was of that deadness, if you can finde 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, [Page 338]write down that place of Scripture which was the golden pipe that convey'd 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, Psalm 119.50. This is that which David did especially praise God for, Psa. 56.4. and 10. for this it seems was that which convey'd to him all his comforts: Or if God doth any other way satisfie thy fears and doubts, as I remember it is related in the life of Mr. Murcate, that when hee was once in great doubts of Gods 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 doest thou follow after mee? This is set down, with many other singular passages, in a Diary hee 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 [Page 339]to bee done in the case, or consult with some experienced friend that keeps a Dia­ry, only I shall add this, because it con­cernes most Christians, as Scholars may set St, to signifie studying, because that is the work of their particular calling; so o­thers, whose particular callings are trades, or Merchandise, &c. they may set down a great E, to signifie Employment, &c.

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 intend for a Diary, each leaf divided into five parts, thus, and thus super-scribed.

The reason of doing this, which will bee very little trouble, since all these heads do seldome occur, is, that you may speedily finde out what vowes you have made, and so know whether you have performed them; what prayers you have made, and whether they have been an­swer'd; 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, &c. you are to enter the day under the respective [Page 341]head, and when you have performed the vow, or your prayer bee heard, or given thanks for the mercy, or particularly re­pented of the sin, you are to draw a line un­der the respective day of the moneth, un­der that head.

But you will object, by this means all my doings shall bee made publike to all the world when I die, which may be very scandalous to Religion, in several cases, and to make ones graces and comforts known, though after death, may bee an occasion, or act of pride, while wee live.

To this I answer: 1. If thy sin bee pub­likely known, thou shouldst do something to make thy repentance as publikely known, as David did, Psalm 51. but if it bee secret, thou mayest have a secret mark in thy Diary, to signifie it, which none can know but thy self; and as for Gods manifestations, and mercies, of that nature towards thee, as answers of prayers, comforts, &c. thou shouldst not bee too willing to conceal them, but willing to make them known to some of Gods 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 [Page 342]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 Poli­gamy, though our Saviour proves it to bee 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 bee, not to the most bo­some friends.

3. Some you say do not keep Diaries, and others do keep Diaries; and I suppose [Page 343]I shall sufficiently shown you the foot­steps of keeping a Diary in the practises of the Saints in Scripture.

4. Suppose no such thing hath been done, doth that argue, that it's not con­venient to bee done now? Printing hath not been many years, shall wee therefore decry it, as not expedient; so the Scripture hath not been long distinguished into ver­ses, nor alwayes into Chapters: Do wee rather chuse Bibles not so distinguished, and account such distinctions and divisions useless, doubtless, though as to Ordinan­ces, wee ought not by our humane pru­dence to invent any that are new, and not commanded in Scripture; yet as for the decent orderly mannaging of them, as may be most to edification, Christian pru­dence is very useful, and wee commend this only upon that account, not as a thing of absolute necessity, but if any better way can bee 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 [Page 344]is somewhat like a question once propo­sed to me, I pressing one of my Parishion­ers, some years since, to minde holiness, make it his business, and to spend one hour a day, reading and praying, &c. and giving more particular directions for the daily time set apart for Gods service, after by many evasions and excuses hee endeavour­ed to shift off this exhortation, all which, by Gods assistance, I having taken off and answered, hee at last in some discontent asked mee, why I should offer to press him to spend an hour a day in the immediate service of God, &c. Had I prest any of the neighbours to it, or did I ever press it to any other before? Why should hee be the first that I should speak to? So it is for you to ask, Why should I bee the first that should keep a Diary? Though, let mee 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 shew many places where the year, the moneth, the day of the moneth 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 [Page 345]earth was quite dry, the very day when Moses spake to the people such and such things, the very moneth, day, and year of Solomons Reign, and from the children of Israels coming out of Egypt, is set down; when the Temple began to bee built, and the very day when it was finished; the ve­ry year, and moneth, and day, when Ne­buchadnezzar came up against Jerusalem, and when the famine began, &c. 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, hee 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, moneth, and day, as of place where, and persons with whom hee 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 write down so particularly the year, the moneth, and the day, surely it is for our instruction; there may bee some spiritual advantage got by knowing the very day when the [Page 346]Lord did bestow such or such a mercy, &c. then only to know that God did bestow it on us, but not know when: This was not only the practise 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 Psalmes, there are 99. that are a­scribed to David, 74. have his name pre­fixt, 25. of them have no name prefixt, yet some of them, the Scripture it self, entitles David to, Acts 4.29. Heb. 4.7. and Ainsworth supposeth the rest of the 25. to bee his also: Now you shall finde in those Psalmes, as it were, a Diary, of the most remarkable passages of Davids life; nay, you shall finde in many of the Psalmes, the very prayers and meditations that Da­vid had upon several particular occasions, as in these Psalmes 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 finde mention of Na­than the Prophet, Gad the Seer, Ahijah the Shilonite, Jaddai, Shemmajah, Iddo, &c. these were private Records, or Diaries, kept by them, of remarkable passages, that concern'd the Church of God; and that expression, (is not this written in the book [Page 347]of Jasher) Joshua 10.13. and 2 Sam. 1.18. cannot bee 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 daies) 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 Emperours, as Julius Caesar, writ his own Commentary, that is Diary, so the word signifies. Tyberius 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 befel 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 proofes at all for it, to prove it either a profitable, or an ancient practise 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 wee 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 wee speak it, and tell us, this you must answer for at the day of Judge­ment, it would make us more watchfull; yet though wee cannot see this done, nor read what is written in those books, yet wee may do something towards it, by keeping a Diary of our own, and by [Page 349]judging and condemning our selves out of our own, wee may prevent our being judged and condemned out of Gods 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 wanderings, when they are driven from place to place; and as for their tears, hee 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 Gods Di­ary, that hee kept of his own works, for God hath set down every day what hee did; all the works of the Creation are set down, in their several respective daies, 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 [Page 350]as Gods reviewing of his works every day, is an excellent president to put us up­on diurnal examination, so his setting down every thing that hee did, upon eve­ry one of those six daies, is an excellent president to put us upon diurnal Records of our actions.

Object. 5. To set down what time wee spend in holy duties, and the several in­comes of God, as to the actings of gra­ces, and bestowings of comforts, seems to bee an act of pride, and will bee subject to puffe us up.

I answer. 1. Will not the remembrance of them have the same effect, though they bee not written down in a Diary? And are wee not bound to remember them, to remember our songs in the night, and the daies of the right hand of the most High? nay, are wee not bound in some cases to tell others, what God hath done for our souls, Psalm 66.16. In how many places of the Psalmes do wee read of Davids fer­vent prayers unto the Lord, and his an­swering of them? It is spiritual cowar­dize to neglect a duty, for fear of the temp­tations that accompany it.

2. But I suppose, that the goodness and [Page 351]mercies of God, will rather cause thee to fear, than to pride thy self, and nothing humbles a soul more, than the considera­tion of Gods mercies; therefore if thou shouldst finde at any time thy heart be­gin to bee puft 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 thankfulnesse, and more obedience; for when wee shall see in our Diary, that many years ago, Gods comforts, and the actings of his graces, were so and so, and finde them no more now, it will bee 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 wee shall see from whence wee are fallen, and what our first works were, that wee 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 [Page 352]cause to stay all people that come by, and wish them to stand, and wonder at it that Christians should bee so negligent of the great, incomparable, spiritual advantages, that are to bee 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 bee a better work through England, than this, that all the children, throughout the whole Nation, should bee brought up to reading, writing, and Catechisme, that those Parents that are able, should be com­pelled so to do, and those that are not, their children should bee 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 eyes onely for reading the Scriptures, and want them [Page 353]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 bee 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 bee profitable, by helping those that know not which way at all to mannage this duty, I am much of that Saints minde, Ignatius Jordan, who used to say, fie upon this discretion; I mean as hee 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 bee 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 puncti­lioes 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 vowes you have made, and not kept, or prayers unanswered, [Page 354]that you may keep the former, and bee 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 onely 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 Gods Providen­ces, examples of graces, &c.

NOw I shall come to the last of those helps, wherein I shall set down seve­ral signal stories of Gods Providence, the actings of the graces of Gods 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 bee made use of severally, and [Page 355]so bee 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 mee, 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 Emperour, hee 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 apparrel'd, hee prepared for him divers garments, in the most honest and comely sort that Phylosophers then used, but Origen would receive no part thereof, not so much as hose or shooes, but like as hee used alwayes to go from his childe-hood, (that was, in a single gar­ment of cloth, and bare-foot) so went hee to Rome; and when at his arrival, there were brought to him a Mule, and a [Page 356]Chariot to use, which hee liked best, hee answered, that hee was much less than his Master Christ, who rode but one day in all his life, and that was on a silly Shee-Asse; and therefore hee would not ride, except hee were sick, or decrepid, so as his legs might not serve him to go; and when hee was brought into the presence of the Emperour, and his Mother, the Emperour with most gentle countenance, imbraced him as hee kneeled, and enforced him to stand upon his feet; his Mother also salu­ted him with the like courtesie, and re­joyced much to see him. The Emperour beholding his native gravity, and sterne countenance, judged him in his heart to bee a reverend personage; then demand­ed hee of him, what hee professed; and when hee answered, Verity; the Empe­rour asked him, what hee meant thereby? It is the Word (quoth hee) of the living God, which is infallible: The Emperour asked, which is the living God, and why hee so called him? Origen answered, that hee did put that distinction for a difference from them, whom men (being long drowned in errour) did call their Gods, whom they confess to have been mortal [Page 357]ones, and to have died; but the God whom he preached, was ever living & never died, and is the life of all things that bee, like as hee was the Creator of them. And when the Emperour 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 Emperour, 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 Emperour after a little pause, said to Origen, that hee 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 Em­perour (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 [Page 358]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 burthen of sticks, hee went to his enemies Camp, and there quarrelling of purpose with some of them, and in the press, hurt­ing one with his knife, hee 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 wee, and all men, to honour Christ, being the Son of God, and God, who not only to preserve mankinde from danger of the Devil, his ancient ene­my, but also to deliver man out of his dark and stinking dungeon of errour, 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, [Page 359]and finally, not of his enemies im­mediately, but much more against rea­son, of his own chosen people the Jewes, unto whom hee had extended benefits in­numerable, and after his temporal Nati­vity, were his natural people and subjects, hee quarrelling with them, by declaring to them their abuses, and pricking them with condigne rebukes, at the last, hee was not slain with so easie 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 despights, hee 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 joynts were loosened, and notwith­standing all this torment and ingratitude, hee never grudged, but lifting up his eyes to heaven, hee 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, [Page 360]imployed for the Redemption of man­kinde, 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 errour and sin, from actual visage of Gods Majesty, un­til hee were on this wise redeemed, accord­ing as it was ordained at the beginning.

At these words of Origen, they that were present, were wonderfully astonied; and therewith the Emperour with a stur­dy countenance said to Origen, You have wonderfully set forth a lamentable histo­ry, but yet notwithstanding therein bee 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 bee believed, and for most cer­tain proof, to bee allowed: What testi­mony is that, said the Emperour: 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, [Page 361]as well Hebrewes as Greeks, and other, whom yee call, Vates and Sybillas: 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 hee was put to death; his glorious As­cention up into heaven, in the presence and sight of five hundred persons, which were vertuous, 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 yee untruly call gods, do remain in confirming this testimony.

And when Origen had said all this, hee forthwith began there, and disclosed the answers of Apollo, made at Delphos, af­firming Jesus to bee God; and afterward hee recited and declared the Prophecies, as well of the Hebrewes, as of the Sybils, and other. Last, the promise of God to the Patriarks, 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 Jewes 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 perswaded the Em­perour, and divers others that were pre­sent, to imbrace the profession of Christi­an Faith, and Doctrine; and for that time, the Emperour licensed Origen to return to Alexandria. And when this Emperour on a time, perceived some to wonder at the learning of Origen, whereby they were induced to imbrace the Christian Professi­on: Truly, (quoth hee) the humility and charity of the Christian people, which I have heard of, and do daily behold, doth much more stir mee to believe that Christ is God, than his arguments. And ano­ther [Page 363]time, when two Christians contend­ed proudly together; and accused each o­ther for speaking reproachful words a­gainst the Emperour, hee called them be­fore him, and prohibited them to name themselves Christians, saying, Your pride and malice do declare, that you bee not the followers of him whom yee profess; where­fore, though yee finde lack in mee, 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 Emperour, 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 daies among Christians) induced to imbrace Christian profession.

It is storied of a certain Doctor, who seeing a poor beggar, that had his feet fil­thy, fowl, and naked, whose cloaths were not worth a half penny, and hee 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 [Page 364]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 bad mee good morrow, whereunto I replied, that I had never any ill morrow; for when I have hunger, I praise God, if it freeze, hail, snow rain, bee it fair or fowl, I give praise to God; though I bee poor, miserable and despised on earth, I give thanks unto God, and therefore I never had any evil mor­row: You did wish unto mee also a good and happy life, whereunto I made you answer, that I was never unhappy, be­cause I have learned alwayes to resign my self to the will of God, being certain, that all his works cannot bee but very good, by reason whereof, all that happeneth unto mee by his permission, bee it prosperity, adversity, sweet or sower, I receive it, as from his own hand, with great joy and comfort, and therefore I was never un­happy, [Page 365]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 mee, said the poor man, verily I have two arms to imbrace him, viz. of faith and love, by which I would imbrace him in such sort, that hee should bee constrained to descend with mee to hell, and I had rather, with­out comparison, bee 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, hee asked of him from whence he came, unto whom hee made answer, that God had sent him: The Doctor enquired yet of him, where hee had found God? I found him (quoth hee) so soon as I had renounced all creatures, and my self: 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, [Page 366]that hee was a King: and hee asking him, where his Kingdome was: It is (quoth hee) 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 Kingdome is without doubt more excellent than all the Kingdomes 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 meanes whereof I found out my God, who will comfort mee 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 hee having formerly delivered a Petition to Theodotius, for the calling in of his Edicts, whereby hee gave leave to the arrians publickly to preach, hee took this way to accomplish that design; Theodoti­us having made Arcadius his Son Caesar, and co-Emperour with him; as divers of the Roman Emperours did, establish [Page 367]their Successors with equal honour and power with themselves, during their lives; divers Bishops, and other Ministers, came to shew their respects, and to salute Theo­dotius and Arcadius, the new Emperour, 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 hee had forgot him­self, told him, that his Son was made Em­perour with him, and so imminded him of his duty. Amphilochius, upon Theodotius his speech, went to Arcadius, and stroak­ing 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 bee carried away to prison, when hee was gone a little way, he turned back, and spake thus to Theodotius: Are you thus incensed, because I do not give the same honour to your Son, whom you [Page 368]have made equal to your self, by your E­dicts? And do you think that God will bee 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 Sonne, as they honor 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, wofully at length yeelded to dispair, and oft times attempted the destruction of her self, 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 apparrel, shee threw her self head­long into the same, but receiving no hurt by her fall, shee was there miraculoussy preserved, for the space of two hours, la­bouring all that while industriously to [Page 369]drown her self, after which time, being found, and with much difficulty drawn forth, and recovered, shee did yet conflict with that extremest desperate horrour, al­most a whole year after. But at length, by Gods 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 shee continued many years after, even until her death, which fell out, Anno Christi, 1595 Bolton. Mrs. Katherine Brettergh, upon her death-bed, was assaulted with most grievous temptations, which made her cry out, that a roaring wilderness of Wo was within her, that her sins had made her a prey to Satan, and wished that shee had never been born, or that she had been made any other creature rather than a woman, crying, Wo, wo, wo, &c. a weak, a woful, a wretched, a forsaken woman; [Page 370]but at length, by Gods wonderful mercy, shee recovered such comfort, that in the ravishments of spirit; shee cryed out, O Lord Jesus, doest thou pray for mee? 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 mee. O Lord my God, blessed bee thy name for evermore, which hast shewed mee the path of life: Thou didst, O Lord, hide thy face from mee for a little season, but with everlasting mercy thou hast compassion on mee; and now blessed Lord, thy comfortable presence is come, yea, thou art come to thy hand-maid, with fulness of joyes, and abundance of consolations: O the joyes, the joys, the joys, that I feel in my soul: Oh they be wonderful! they bee wonderful! they bee 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 my self to bee thine, and this my soul knoweth right well; O bles­sed bee the Lord! O blessed bee the Lord! that hath thus comforted mee: 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 horrour 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 pitteously, hee cryed out, O mee pitteous wretch! Oh! mine heart is miserable! Oh! oh miserable and wo­ful! the burthen of my sin lyeth so heavy upon mee, I doubt it will break my heart: Oh how woful and miserable is my state, that thus must converse with Hell-hounds! being asked whether hee would pray; hee answered, I cannot: Then they said Let us pray for you: Take not (replyed he) the Name of God in vain, by praying for a Reprobate. But after a while, this tem­pest of temptation being over: Truly (said hee) my heart and foul hath been far led, and deeply troubled with tempta­tions, and many inconsiderate speeches have flowed from mee in the same, for which I humbly and heartily ask mercy of God: I now finde 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 magnifie the goodnesse of [Page 372]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 mee with his goodness, I am sure he hath pro­vided a glorious Kingdome for mee, 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 tip-toes, hee was fain to bear up all the weight of his body in that manner, to his intollerable pain; besides, hee al­lowed him but three morsels of bread, and three spoonfuls of water a day, so that hee was extremely tormented with hun­ger, and thirst, and had his body so mi­serably dryed up, that he would fain have drunk his own water, but could not make one drop: But after that hee had continu­ed in this miserable case three dayes, hee fell asleep, and one clad all in white, seem­ed to stand before him, telling him, that from thenceforth hee should neither hun­ger nor thirst any more, which also came [Page 373]to passe, though he was not burnt till many dayes after.

One Mr. Laremouth, alias Williamson, Chaplain to the Lady Anne of Cleve, a Scotch man, being cast into prison for the Truths sake; as hee was on a time medi­tating, hee heard a voice (probably of an Angel) saying to him, arise, and go thy wayes; whereunto, when hee gave no great heed at the first, the second time hee heard the voice again: upon this, hee fell to prayer, and about half an hour af­ter, hee 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, hee went out at the breach, leaped over the prison ditch, and escaped, and in his way meet­ing a beggar, hee changed his Coat with him, and coming to the Sea shore, hee found a Vessel ready to go over, into which hee entred, 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 [Page 374]dwell in, but one that was possessed by the Devil: This hee took, and not long af­ter, his Maid sitting up late, the Devil ap­peared to her, whereupon, in a great fright, shee ran up to tell her Master, hee bid her go to bed, saying, shee 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 my self to rest; and accordingly composing himself to sleep, the devil vanished.

Multitudes of the Orthodox Christians in Africk, being banished by the Arian Vandals, as they were driven away by Souldiers, a woman hasted after them, leading in her hand a little childe, incou­raging him, and saying, Run Sirrah, see­est not thou all the Saints how merrily they go forwards, and hasten to their Crown? One asked her, Whether shee went? Shee answered, pray for mee, I go with this little boy, my Nephew, to the place of banishment, taking him with me, lest in my absence hee should bee seduced from the truth, by the subtilty 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 incouraged by the Bishop, hee went boldly to the Judge, by whose sentence he was behead­ed. Acts and Mon.

There was a certain Athiest, that denied providence, & it raining very fast, as he was journeying, he took shelter under a Smiths Shade, and there fell a declaiming against providence, saying, they had rain enough, and too much before, and where was pro­vidence [Page 376]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 askt him whether he knew to what use that was put, hee lookt 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 shewed him two or three more, and though hee 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 Gods 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 hee met with some that could satisfie him; an Angel, in the shape of a man, joyned-himself with him, as hee was journeying, telling him, that hee was sent from God to satisfie him in his doubts of providence: The first night they lodged at the house of a very holy [Page 377]man, and they spent their time in discour­ses of heaven, and praises of God, and were entertained with a great deal of free­dome 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 rejoyced in their society and discourse, the Angel notwithstanding, at his departure, kill'd an Infant in the Cradle, which was his only son, being many years before childless, and therefore was a very fond father of this childe: 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 hee 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 flung the Steward into the River, and drowned him: The last night they came to a very wicked mans house, where they had very untoward entertainment, yet the Angel, next morning, gave him the cup of [Page 378]gold. All this being done, the Angel ask­ed the Hermit, whether he understood those things? he answered, his doubts of providence were encreased, 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 loose 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 hee 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 [Page 379]up enough for his childe, 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 shewes, that God is an indulgent Father to the Saints, when he most afflicts them; and that when he sets the wicked on high, hee sets them also in slippery places, and their prosperity is their ruine, Pro. 1.32.

Acertain godly woman, riding behinde 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? Hee answered, Do you ask mee why I tremble? Do you not [Page 380]hear how horribly it thunders? Shee an­swered, yes, I hear it: And do not you tremble also? saith hee: Shee answered, no: Not tremble, said hee: Shee again answered, no, and said, shee was not at all afraid: Not afraid! said hee, Why how comes that to pass, that such dreadful claps of thunder make you not afraid? I will tell you why, said shee, with a very cheer­ful voice, because it is the voice of my Father: Hee was amazed at her cheerful­ness and answer, and began to think with himself, surely these Puritanes 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 con­cernes, 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, [Page 381]to get provision for the following week, though hee 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 bee 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 hee could provide for himself, and the rest of his children: Nay, dear Wife, said hee, wee have lived thus long together, let not us now part, let us relye on Gods 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 Inne, 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, asking 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, hee wonder­ing, and being troubled at it, called the [Page 382]Inne-keeper, 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 Widdow 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 sequestred dying, another was presented, and this Minister was turn­ed out, and for a pretended debt cast into prison, his Wife being great with-childe, and ready to lye down: Hereupon the Mother went to the house, to fetch away her Son-in-laws goods, where she found another of her Daughters neer 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, [Page 383]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 Gods goodness, en­treated her to impart some of them to me, which she did, and was so very much affe­cted therewith her self, 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 mee, that shee much frequenting Sermons, and desi­ring to walk in the wayes 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 withall did assure her, that shee should ne­ver want, which seemed the more strange unto her, because shee had a very plenti­ful Estate at that time; but within a moneth after these comforts, shee being to receive the Lords Supper, all her former fears and troubles returned upon her, inso­much as a little before the bread was ad­ministred 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 minde 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 [Page 385]her minde, (drink, yea, drink abundant­ly, my beloved) and so she drank also, and presently was filled with such unspeakable joyes, that she knew not how she gat home, which soul-ravishing joyes conti­nued for a fortnight after, and fill'd her mouth with songs of praise, so that shee could neither sleep, nor eat, more than she forced her self to do out of conscience of duty. At the fortnights end, when God was pleased to abate her measure of joy, she came to a setled 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 Gods dispensations, though she hath had many and great afflictions, but her carriage hath been eminently Christian­like, full of patience, yea, rejoycing in the Lord, in the midst of all her sufferings.

One having in dispute said, that if Gods children could not fall away, then that supposition, Heb. 6.6. (if they shall fall a­way, &c.) is non-sense: But some years after, being convinced of the perseverance of the [Page 386]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 non-sense, 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 terrours, and he received the sentence of condemna­tion within himself, believing that his sin was unpardonable; and so being in much terrour Satan followed him with tempta­tions, perswading 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 terrours 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; [Page 387]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 spake 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 [Page 388]such sweet mercies, such precious promi­ses, and such unspeakable joyes, 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 horrours, 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 Gods providence hearing Mr. Rollock preach, she of a suddain fell down, over­whelmed with joy, crying out, O, hee is come, whom my soul loveth! and so was carried home for dead, and for divers dayes after she was filled with exceeding joyes, and had such pious and singularly ravishing expressions, so fluently coming from her, that many came to hear the rare manifestations of Gods grace in her; and amongst the rest that went to hear, there [Page 389]was one that could write Short-hand, 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 minde an eminent and evi­dent hand of God, shewed unto us in a wonder of mercy, in the late wars, wee being at the Town, called Saltash, in Corn­wal, where we were three hundred and odd souldiers 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 Armes, we were ap­pointed by the said Gen. Greanvile, all to be executed on Gallows's appointed for that intended execution, to which place we were brought, and by seven at a time, they intend our execution; then having hang­ed up seven in a short space of time, one of those seven drop'd down, the rope break­ing, [Page 390]& 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 cryed 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 rode to the Gen. and acquain'ed him therewith, as also of the cryes, both of people and Souldiers, hang him no more for Gods 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 drop'd down; and then the Souldiers, and [Page 391]all with one consent, cryed, hang no more for Gods 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 perswaded 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 smal 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 testifie it, with one of whom I am very well acquainted, and [Page 392]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 Jewes 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 cloathed 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 High-Priest, when all others worshipped him: He answered, he did not worship the High-Priest, but that God, whom the High-Priest served: For, saith Alexander, when I was in Dio, considering what to do in my wats, God appeared unto me in this very artire, and wished me to go on, and hee [Page 393]would prosper me, and I never since saw any in that attire before now; and there­fore it is that I do shew that respect to the High Priest, and then giving the High-Priest his hand, was conducted by him in­to the Temple, and offered Sacrifice ac­cording to his directions, who also did shew him the Prophesie of Daniel, where­in he told him it was prophesied, that one of the Grecians should destroy the Persi­ans, and hee supposed that hee 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 Jewes.

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 Martyrdome 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 [Page 394]generally Expositors do think, that the A­postle (in Hebrewes 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 Martyr'd Elea­zer, a man of great age, reverence, piety, and constancy, caused seven brethren, who were brought up, and instructed by that blessed fore-named Martyr, Eleazer, to be brought forth to Martyrdome, the Ty­rant beholding them, and their Mother a­mongst them, with merry and gladsome countenance, hee thus spake unto the children, I wish your good, O admirable young men, for so both your beauty of body, and Noble parentage, perswade mee, 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 encrease your riches and possessions, con­temn the superstitious and superfluous be­lief of your Countrymen, and imbrace our Religion, which if you refuse to do, (as I hope you will not) I will devise all torments, whereby I may by a lingring and painful death, consume you; and to [Page 395]the end hee might terrifie them the more, hee commanded all instruments of tor­ments to bee 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, bellowes, brazen pots, and frying pans. Then Antiochus said, Consent unto mee, 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 kindes of torments, and despised the Ty­rants threats and flatteries, and with one consent, denied to eat of the Sacrificed Swines flesh, as they were commanded; wherefore, said they, doest thou persecute us that are innocent, wee 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 arm'd with contempt of death, and esteem [Page 396]not thy words, as being by our late Master Eleazer, taught to despise them: Why then dost thou think such pusillanimity to bee 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 mindes, except by tearing our bodies, thou search them out; Wee will safely and securely suffer for our God any thing, and leaving this earth, we shall bee enter­tained into heaven, and thou for so tyran­nizing most cruelly upon innocent souls, shalt bee reserved unto hell fire.

Antiochus being greatly moved, to see, that hee could neither prevail by fair pro­mises, nor threatnings, hee caused them to bee beaten with Bulls Pisles; and first, hee commanded the eldest of the seven brethren to be stript, and stretched out up­on a rack, and his hands to bee bound be­hinde him, and then to bee most cruelly beaten, who wearied his tormentors by his sufferings, so that they more desired to leave beating him, than hee desired they should leave: This done, hee was put up­on a wheel, and a weight hang'd upon his feet, and so stretched round about it, that his sinews and intrals brake, and so his [Page 397]pains encreased; yet for all the pain, his mouth was not hindred from calling upon God, who beheld all; and reproving the Tyrant that devised those torments for the innocent, hee cryed 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 Lawes of God: Then the Tormen­tors wishing him to yeeld, Your wheels, said hee, are not so sharp and cruel, that I thereby will bee forced to forsake heaven, whereon my minde 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 finde your selves unable to force us young men to sin. As hee thus spake, a fire was kindled, and hee, as hee was upon the wheel racked, was so thrown into the fire. And thus hee was so burned, that his bow­els appeared, he (being nothing moved, though his flesh was) out of the midst of the fire, cryed thus to his brethren; O be­loved brethren, learn by mee an example of constancy, contemn and despise the alluring baits of this world, and rather [Page 398]obey God than Antiochus, who can, if hee please, humble the proud and mighty, and exalt the lowly and dejected. As thus he spake, hee was taken out of the flame, and flean alive, his tongue was pull'd out of his mouth, and hee put into a Frying-pan, and so hee ended his dayes. After him, the second Brother being haled by the Souldi­ers, Antiochus, before hee asked him whether hee would relent, caused all those instruments of torments to bee shown him also, thereby to terrifie him; but hee no­thing thereat moved, and denying to eat of their foresaid Sacrifice, his hands were bound with iron chains, and hee being hang'd up by them, the Skin of his body was flean from the Crown of his head un­to his knees, so that the intrals in his brest appeared naked, yet in such manner, as he might abide great torments, for hee was cast before a cruel Libbard, thirsting most extremely after blood, to the intent that he might devoure with his teeth the rest of his body, but the beast smelling of him, forgat his cruelty, and turning away his face, hee did no hurt to the Martyr; but hereat the Tyrantsrage encreased, and the Martyr by suffering such torments, was [Page 399]made more constant, crying aloud, O how pleasant is that death unto me, which is caused by all sorts of torments for Gods sake; yea, so much the more pleasant, for that I assuredly hope to finde reward for it in heaven; Let these torments in­flicted upon mee (O Tyrant) satisfie thy cruelty, for my pain is not by thy tortures encreased, but rather my pleasure, as thou shalt finde 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 mee in vain, thou shalt not escape the Day of Judgement, eternal pains are there prepared for thee, which neither thy profane minde is able to en­dure, nor thy cruelty of power to decline, thy sinful soul being condemned to eternal punishments.

Thus hee remaining constantly in his Faith, and animated by his Brothers ex­ample, departed unto heaven.

Then the third Son was brought, whom all pittied for the death of his two Bre­thren, and many exhorted him, by his Bro­thers examples, to desist from his opinion, and so avoid punishment, but hee being hereat angry, thus replyed: One Father begot us, one Mother did bear us, one Ma­ster instructed us, wee 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 brothers deaths; he devised more cruelty, than hu­mane wit alone could invent; wherefore hee commanded a Globe to bee brought, and tied the holy Martyr about it in such sort, that all his bones were set out of joynt, and displaced, whereat the holy Martyr was nothing dismaide; the skin also of his head and face was pulled off, and then hee was put upon the wheel, but hee could not bee 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 [Page 401]from him abundantly, hee was deprived of the use of his hands and feet, but per­ceiving his life to bee spent, hee spake thus, and died: Wee (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, hee was put into a Frying-pan, and so amidst those torments yeelded up the Ghost: Next af­ter followed the fourth Brother, whom all the people perswaded and entreated to o­bey the King, but hee contemning their exhortations, said thus with all constancy, Your fire shall not separate mee 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 tryal of mee therefore, and see if God will forsake me, who hath with open and stretched out armes, received my three brethren that are gone before mee, 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 [Page 402] Martyr himself, that so hee might over­come him, and in his fury commanded his tongue to bee cut out, but hee hereat not terrified, said unto Antiochus, This cruelty will nothing avail thee, neither shalt thou hereby, as thou supposest, conquer mee; our God needs not by voice to bee awa­kened, but rather by secret cogitation to bee prayed unto, to help his servants; and our God knoweth all things before wee ask; and before wee our selves enter into cogitation thereof, hee understandeth our necessity; cut out my tongue, thou canst not cut out my minde, 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 sanctifie all parts of my body by punishing them, for thou therein in­flictest punishment upon thy self, and re­ward upon mee, and think not that thou shalt thus escape long unpunished: When hee had thus spoken, his tongue was cut out of his mouth, and hee bound to a stake, and there hee was beaten with ropes ends, and hee did patiently endure this, notwithstanding the colour of his face became dead and wan, being loosed from [Page 403]thence, hee was put upon the wheel, and then praying for the Church of God, hee by death went unto the rest of his Bre­thren. Then the fifth Brother, before hee was haled to torments, spake in this man­ner; Behold I come to bee punished be­fore thou command mee, hope not there­fore any jot to alter his minde, who, as thou seest, desireth to bee 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 bee encreased: Tell mee for what offence by us committed, dost thou thus punish us? For what impiety dost thou so persecute us? What villainy have wee committed? What wickedness, what naughtiness have wee attempted? This is all thou canst alledge against us, that wee honour God our Creatour, and live justly, in obedience of his Lawes, and therefore do not esteem thy punishments, but they are to us honour and salvation, and not punishment, we shall bee greatly reward­ed by God, if no part of us bee left free from torment.

Whilst thus hee spake, his Execution­ers, [Page 404]by the Kings command, took him, and cast him into a brazen pot, and was prest down in it, his head to his feet, and after­wards hee suffered all other torments, which his Brethren had endured, yet not amazed hereat, hee suddenly started up, and thus hee said, Cruel Tyrant, how great benefits doest 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 bee sorry, if thou shouldst shew mercy up­on mee, this short affliction gaineth us life everlasting; if this temporal death should not betide mee, everlasting life could not befal mee: and thus hee finished his agony, and died. Then the Tormen­tors laid hands upon the sixth Brother, who was permitted, either to chuse ho­nour, or else punishment, but hee aggrie­ved at his offer, said, although I be youn­ger in my years than my Martyr'd Bre­thren, yet my constancy of minde to theirs is not inferiour, for wee were all nourish'd up together, all together in­structed, and wee will all die together in the fear of God; hasten therefore to thy devised torments, and that time which [Page 405]thou wouldst spend in exhorting mee, spend it in devising tortures for mee. An­tiochus hereat confounded, commanded him to bee bound to a Pillar, with his head hanging down, and this done, hee caused a fire to bee made so far off him, that it could not burn him, but rost him: Hee also commanded, as hee hung, to bee prickt with Awles, that so the heat might pierce into the holes that they made in his flesh. Whilst thus hee was tormented, much blood like froth gathered about his head, and face, and hee then spake in this manner, O noble fight! O valiant war! O strife beyond piety and impiety! these men have past their agonies, whose Crown of Martyrdome is the punishment of their persecutors: I do most willingly follow my Brethren, that as by blood I am con­joyn'd unto them, so by death I may not bee 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 hee thus spake, one took hold of his tongue with a hot pair of Tongs, and [Page 406]suffering the same torments that his Bre­thren had done, and fryed in a Frying-Pan, hee gave up the Ghost.

Six of the Brethren being now dead, by diversity of torments, onely one of the seven remained alive with his Mother, younger in years (but not in constancy of minde) than the rest of his Brethren; hee 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 hee was to perish, wherefore hee called the childe unto him, and into a place where no instruments of torments were, and taking him by the hand, hee said thus unto him, hoping to win him by fair speeches; By thy Bre­threns calamity, thou now well hast learn­ed what is prepared for thee, if thou diso­bey mee, deliver thy self therefore from these torments, and I will give thee what honour my Kingdome can afford, thou shalt bee a Magistrate, and General of my Army, and one of my Counsellors; but perceiving himself not to prevail, hee caused the young mans Mother to be call­ed unto him, who coming, and standing neer her Son, the Tyrant said thus unto [Page 407]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 childe, and molli­fie his obstinate minde by wholesome counsel.

The Mother having heard what the King said, shee bowed her self unto the King, which done, that the King might not understand her, shee spake in Hebrew to her childe, as followeth.

Pitty thy Mother, O Son, and comfort thy sorrowful Mother, who bare thee nine moneths 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 mankinde, fear not this Ethnicks pains 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, hee in the Hebrew Tongue requested to be unbound, for that hee had a secret to dis­close unto the King, who being unfetter­ed, [Page 408]hee 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 childe coming, re­membering his Brethren, and beholding also the King, hee said unto him, Who gave thee this Purple? And who exalted thee to this Kingdome and Dignity? even hee whom thou in us dost persecute, whose servants and worshippers thou killest, and tormentest, for which thy wickednesse, 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 hee that made other men made thee also of the same nature, that they are of, all men are born; and must die alike; hee that killeth another, sheweth that himself may bee killed; thou tearest and tormentest thy own pi­cture and image all in vain, thou in thy fury killedst him, whom not long since God created like thy self, 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 flesh-hooks, and consu­mest us with fire; but they who have al­ready [Page 409]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 bee tormented, but his Mother in torment comforted him, and with her kinde 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 Gods ap­pointment) gave over, and so hee took strength again, to endure more than any of his Brethren had done; at last, his hands and armes being cut off, hee lifted up his eyes to heaven, and cryed, O Ad­donas, O Sabaor, bee merciful unto mee, and receive mee into the company of my Brethren; let thy wrath now cease, and shew mercy to thy Jerusalem, for thy Names sake. Having said thus, his tongue being pull'd out, hee 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 Elizabeths dayes, being at a great Feast, had a young gallant that sate over against him, who amongst other vain dis­courses, brake forth into swearing, where­upon Mr. Deering gravely and sharply re­proved him; the Gallant, being impati­ent of reproof, flung 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, hee flung another glass of Beer into his face, but hee again shewed his zeal for Gods glory to bee right, by his meek and silent bearing of this injury also, at which the young gallant being astonished, rose up from the Table, and fell down on his knees, and asked him forgiveness, profes­sing, that if any one had offered him those affronts, hee would have stab'd 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, [Page 411]and hee swearing again, he reproved him again; whereupon the Knight in much anger turning to him, said, Who art thou, that thou darest thus reprove mee? 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 faithfulnesse to him.

A Miller in Leicester-shire, sitting in an Ale-house, 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, hee went to Mr. Hooker, entreating him to tell him, what hee might do to bee saved? and afterwards went with him to New-England.

Thomas Ward of Tiso, in Warwick-shire, was all his younger dayes very loose, and dissolute, a scoffer at, and enemy to all [Page 412]goodness, and an hater of good men; but it pleased God at last to conver thim after a strange and wonderful manner, which was this: In a morning, as hee lay in his bed, plotting and contriving how to mo­lest & persecute some of his godly Neigh­bours, and to bring them into the Bishops 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 hee answered, sheep: Then said the voice again, these are my sheep whom thou persecutest: Presently after, hee saw another Vision, of a pile of Faggots, and heard the voice, saying, What are these? Hee answered, Faggots: Then said the voice, as these are bound up for the fire, so thou deservest to bee bound hand and foot, and cast into everlasting fire: Truth Lord, said hee; yet withal hee cryed ear­nestly to the Lord for mercy; and pre­sently after hee saw in another Vision, a Pillar of Brass, but so bright and glorious, that hee was not able to look upon it: Then said the voice, bee of good com­fort, for thou art a Chosen Vessel, which [Page 413]shall suffer many things for my Names sake; to which hee said, Lord, if it be thy will, let it bee now; and presently he had a blow given him on his side, as with a dagger, the mark whereof hee 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 hee met with much persecution by the Prelatical Party, from which hee was scarce ever free, till they and their Courts were ta­ken away: This hee himself related to Master Benjamin Lovel, a godly Minister, that lived neer 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 bee examined by the Minister before Admissi­on to the Sacrament, yet at last, by the importunity of her Husband, shee 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 shee [Page 414]brake forth into tears, beseeching him to give her some directions in spiritual mat­ters, which accordingly hee did, and with­al referred her to a godly Neighbour, that might read them unto her, and ever after shee became eminent for piety, insomuch, that shee and her Husband being very poor, in the evening shee would fetch an handful of thatch from her house, wanting candles, and kindling of it, shee would get her Husband to make haste, and read as much out of the Bible as hee could whilst the blaze lasted, which shee 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 shee 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 mee except God give you leave, and his will bee done: Hereupon, [Page 415]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 shee was a childe, 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 loose to play with the Ducks, fell into the Pond, where shee was like to perish; but it plea­sed God, that the man, as hee was read­ing, was suddainly so troubled, though he knew not for what, that hee could read no longer; whereupon hee walked up and down the room, but could not bee quiet; then hee walked forth, and espied a Straw-Hat swimming upon the water, and look­ing earnestly, hee saw the childe 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 over-plus of her Estate to the poor, [Page 416]resolving not to encrease her Estate, and there being a Famine, shee desired leave of the Earl of Warwick, to plow up for­ty acres of land which shee was tyed by her Lease not to plow without leave, hee giving her leave, shee plowed it, and sowed it for the poor with pease, when they were ripe, shee 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 hee might have some yeeld of pease, he thrasht some of the Straw for a Tryal, and had as much yeeld (notwithstanding the poor had gathered them clean, as was thought) as usually they had for a Crop. Thus God encreases 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 Christs sake: Why, doest thou know Jesus Christ? said Mr. Fox, and discoursing with him, hee found that hee spake 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 [Page 417]horse, hee gave half the money to the poor man, and went the rest of his way home on foot.

There was a very poor Widdow that had many children, and a rich Brother, that was a Batchelour, who lived as poor as shee, who very seldome would give her any thing, sometimes some small single money; the last time shee came to him, though shee was in great want, and used much importunity, yet hee would not give her a farthing; shee then begg'd a cup of drink of him, hee pretends that he was so poor, that hee 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 hard-hearted 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 hee had scrap'd together, and with a great deal of uncharitableness had kept; and though hee would not give her a far­thing over night, hee was forced to leave her all the next morning.

Luther hath this story: A certain wo­man, [Page 418]in the time of famine, having no­thing at all for her children and her self to eat, being brought to very great extremi­ty, shee resolv'd upon this course, shee made her self, and all her children ready, and with a great deal of comfort and con­fidence shee walked to a Spring, not far from her house, as shee was going, one met her, who ask'd her whether shee was going with her children? Shee told him, that all her provision was quite spent, and shee 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 hee that heard the young Ravens, and provided for them, would much more take care of her, and her little ones; hee that met her, wished her to return home, for shee should meet with provision that was ready for her there, shee returned, and found a consider­able quantity of meal, which was food for her and her children; but whence this provision came, shee 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 [Page 419]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 cry­ed for bread; that night, it was so, that my Lord Fawkland waking before mid­night, and could not sleep, it came into his minde, that this family was in great want, insomuch, that hee call'd up some of his servants and sent them with a great loaf, and a Cheese to the house; when the servant came, hee 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, hee 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 ear'd, the poor [Page 420]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 hee should not curse them for his corn, for it did him good, to see the poor eat his corn, for hee was very sensi­ble of their necessities, but the clamours of the others prevail'd; but as the Priest was cursing the poor, there fell a great storm of Thunder, and Lightening, 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 mans 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 Innes of Court, who it seems expected to die sud­denly, and before hee should bee twenty four years of age, and so hee did, having these verses found about him, viz.

So grave a Doctor setting down this sto­ry in his book, I thought it no lightness in mee, 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 Pilgrime in the world, neither having any thing to do with it, nor indeed knew it, his Wi [...]e man­naging all his worldly affairs for him; hee knew not what the common coyns of gold were worth, and for his cloaths, except his Wife had otherwise ordered it, hee would have worn them till they had been rags; hee spent his time wholly in his Study, and a man of great charity, insomuch, that if [Page 422]hee had no money about him, and a poor man had begg'd of him, hee would have given his Gloves, or Handkerchief, or Band, &c. 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, hee said, O stay your reading, what brightness is this I see? and they said, it is the Sun-shine; nay, saith hee, it is my Sa­viours shine: Now farewel world, wel­come heaven, the Day-Star 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 yee 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, hee said, Sir, I desire you would preach my Funeral Sermon, for this night I dye, and speak this from mee, and speak it confidently, that God deales 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 [Page 423]tell, God hee knoweth; but I see things that are unutterable. And being thus ra­vished in his spirit, hee roamed towards heaven, with a cheerful look, and soft sweet voice, but what hee said was not understood; raising himself towards morn­ing, as Jacob did upon his staff, hee 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 pittieth mee to leave you be­hinde, yet remember my death when I am gone, and what I now feel, I hope you shall feel, e're you die, that God doth, and will deal familiarly with man; and now thou fiery Chariot, that camest down to fetch up Elijah, carry mee to my happy hold; and all you blessed Angels, that attended the Soul of Lazarus to bring it to heaven, bear mee, O bear mee into the bosome of my best beloved. Amen. Amen. Come, Lord Jesus, come quickly, and so hee fell asleep.