The faithful and diligent Christian described and exemplified, or, A sermon (with some additions) preached at the funeral of the Lady Elizabeth Brooke, the relict of Sir Robert Brooke, Kt. ... who departed this life July 22, and was interred in the parish-church of Yoxford, July 26, 1683, and in the 82d year of her age to which is annexed ... an account of the life and death of that eminent lady : with an appendix containing some observations, experiences, and rules for practice, found written with Her Ladiship's own hand / by Nath. Parkhurst ...

AN APPENDIX, Containing Some considerable OBSER∣VATIONS, EXPERI∣ENCES, and RULES for Practice: found written with her Ladiship's own Hand.

I. The World's Vanity.

ALL my Comforts below are dying Comforts; no one Creature (not all the Creatures) that ever I en∣joyed,

have given my Soul Satis∣faction.

II. Good Actions will bear Considera∣tion; but evil Actions will not.

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

III. The Worship of God is made pleasant by a Sense of his Presence in it.

God's Presence was formerly manifested by visible Signs, as the Cloud, Fire, and Brightness. And though we cannot expect these, yet we have the same espe∣cial Presence of God with us. And when ever by Faith we at∣tain any lively Apprehensions of it, How solemn, profitable, and delightful doth it make the Wor∣ship of God? with what Joy doth it bring us to the Assemblies, and how unwilling are we to be kept from them, when we have this Expectation from them? And finding our Expectation in this an∣swered, how devoutly do we be∣have

our selves in them? and how joyfully do we return home, as they that have seen God, and conversed with Him?

IV. It is our Interest to be Religious.

It is a most experienced Truth, that we shall never be well recon∣ciled to Religion, and steady in Piety, until we see it is our Inte∣rest to be Religious.

V. It is difficult to pray without some wandring Thoughts in Prayer.

It is very difficult to carry Sin∣cerity, and keep a Sense of God through every part of Prayer,

which is necessary to be endea∣voured, and is the Life of the Duty. I find it hard to keep my Soul intent, for my Thoughts are slippery and swift, and my Heart is snatch'd away some∣times against my Will, and be∣fore I am aware; yea, even then sometimes, when I have made the greatest Preparation, and have had the greatest Resolutions through Grace to avoid wandring Thoughts. My best Prayers there∣fore need Christ's Incense to perfume them.

VI. A deep Sense of God in Prayer, is desirable and ravishing.

Could I understand my near approach to God in Prayer, it

would exalt my Soul above mea∣sure. And why am I not ravish∣ed with the Thoughts of being in the Presence of God, and ha∣ing the Ear, yea, the Heart of the King of Heaven? It is nothing but want of Faith, and the strange Power of Sense that weakens my Spiritual Apprehensions, and keeps me from an unspeakable Delight in my Addresses to God; What an high Priviledg is this to speak to the Great JEHOVAH, as a Child to a Father, or a Friend to a Friend? But how slow of Heart am I to conceive the Glo∣ry and Happiness thereof? Could I but manage this great Duty as I ought, it would be an Heaven upon Earth; It would bring God down to me, or carry me up to Him, Why should I not be car∣ried above the World, when I

am so near to God? Why should I not be changed into the same Image from Glory to Glory? Why am I not even transported beyond my self?

VII. We ought to be constant in Prayer.

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

VIII. Sincere Prayers are never offered in vain.

Formality is apt to grow upon our secret Prayers, one of the best ways to prevent it, is to come to God with an Expectation. This sets an Edg upon our Spirits. I do not enough observe the Re∣turns of Prayer, though God hath said, I shall never seek Him in vain. And when I observe, I must acknowledg I have daily Answers of my Prayers in some kind or other. Nay, I think I may say, I never offered a fer∣vent Prayer to God, but I recei∣ved something from Him, at least, as to the frame of my own Spirit.

IX. Prayer promotes Piety, and Godli∣ness, and Acquaintance with God.

It is the Christian's Duty in every thing to pray; and Holiness lieth at the bottom of this Duty. If I in every thing commit my self to God, I shall be sure to keep his way, or my Prayer will upbraid me. This keeps me from temp∣ting him, and makes me careful to find a clear Call in every thing I undertake; knowing that if I go only where I am sent, the Angel of his Presence will go before me, and my way will be cleared of Temptations and Mis∣chiefs: When our Call is clear, our Way is safe. Moreover, the Pra∣ctice of this leads me into much

Acquaintance with God; my ve∣ry praying is an acquainting with Him. And if in every thing I pray, I shall in every thing give Thanks; and this still brings me into more Acquaintance with him. By this means my Life will be filled up with a going to, and return∣ing from God.

X. The real Christian loves Solitude.

Solitude is no Burden to a real Christian, he is least alone, when alone: His Solitude is as busy and laborious as any part of his Life. It is impossible to be Religious in∣deed, and not to love Solitude in some measure; for all Duties of Religion cannot be performed in Publick. It is also a thing as no∣ble

as 'tis necessary, to love to con∣verse with our own Thoughts. The vain Mind doth not more natu∣rally love Company, than the Di∣vine Mind doth frequent retiring: Such have Work to do, and Meat to eat the World know not of. Their Pleasures are secret, and their chiefest Delight is between God and themselves. The most plea∣sant part of their Life is not in, but out of the World.

XI. There is more necessary to the rendring us truly Religious, than a mere external Revelation of Truth.

True Religion is Heaven-born: for to the perfecting of it in any Soul, not only the outward Re∣velation is necessary, but also an

inward Secret, and particular Divine Impression. The savouring of Divine Things is from the Power of the Highest over-shadowing the Mind: for till God makes this inward Impression, Men are not a∣ble to perceive the Things of God. There must be a Light within us as well as without us, otherwise the Gospel may be hid even where it shines, so that who∣ever conclude aright, that they are under the Power of Religion, must experience something ve∣ry supernatural, something that is the Work of God, and not of Man, something above all their own, or the Power of the whole World.

XII. Religion in the Practice of it is most highly Rational.

Religion makes a Man live up to his Reason. So far as a Man is a Christian, so far is Reason exalt∣ed, sitteth in the Throne, and governs, and commands all the Powers of the Soul. Religion en∣lightens, and strengthens Reason; and Reason helps and serves Reli∣gion. Reason is inseparable from the Soul, (we shall be rational in Heaven) and Grace is the Re∣covery of right Reason.

The whole Practice of Godli∣ness, both in Divine and Moral Duties, and the frame of a Chri∣stian's Spirit, is but the Rational Consequence of two great Princi∣ples,

which the Christian hideth, and embraceth in his Heart, viz. That there is a God, and that the Scripture is his Word. The In∣ferences from these two, and the Life of a Christian are the same.

XIII. Religion in the Practice of it, is a li∣ving in, and conversing with God.

True Relion makes a Man not only live above the World, and in Converse with his own Reason, but also to live out of himself in God, conversing much with him. A real Christian will deny himself for God, quit all Self-interest, and resign to him in all Points of Du∣ty and Service. God's Glory is his End, his Work, his Directi∣on. He takes no Pleasure in

himself, nor in any thing with∣out himself, further than he seeth the Stamp of God upon it. He forgets himself, and minds no∣thing but the Will of God, tri∣umpheth in nothing more, than in his own Nothingness, and God's All-sufficiency and Fulness. This is having nothing, and yet pos∣sessing all things. This is Divine Life, and the heighth of Religi∣on, to know and perceive, that not only as to our Natural Life, we depend upon Providence, and live, and move in God: But that also as to our Spiritual Life, we receive all of his Fulness, and are acted by a Life in and from him: Of this I desire to be still more, and continually sensible.

XIV. Religion gives us a real Enjoyment of God.

The true Christian liveth above himself, not only in a way of Self-denial, but in the very Enjoy∣ment of God. His Fellowship is with the Father, and with the Son: He every where, and in every thing seeketh out God, in Ordi∣nances, Duties, and Providences, whether prosperous, or adverse, nothing pleaseth unless God may be found in it, or admitted into it. That is to him an Ordinance indeed, wherein he meeteth God. That is a merciful Providence in∣deed in which appears much of the Finger of God; God is nearer to the true Christian than to

others, for there is an inward feel∣ing, an Intellectual Touch which Carnal Men have not. And here∣in is the very Soul of Religion, and the Quintessence of it, that it unites us in a nearness to God, and gives us already to enjoy him.

XV. Religion gives a Man the power of himself, who by Nature is his own worst Enemy.

True Religion gives a Man a great Command of, and restores him to a just Power and Dominion over himself, by subduing in him his own Will and Passions. Man in his depraved Condition, is himself his greatest Enemy. For the Devil and World prevail against him, not by their own Strength,

but by the Treachery and Baseness of his own Heart. The De∣struction of Souls is of themselves. Ig∣norance and neglect of God takes away Fear, and there is in him such an Inclination to Sin, as leads him to a delightful Entertainment of Temptations; so that it is not so much the Devil and the World without, as the Devil and the World within, not the Baits of Ho∣nour; Wealth, and Pleasure with∣out, but Ambition, Covetousness, and Sensuality within, which prevail upon Men. Wherefore unto pu∣rified Souls, and mortified Minds, many Temptations do in a great measure cease to be Temptations.

XVI. Self-denial bears a great part in the practice of true Religion.

The great Property of true Re∣ligion, is, that it teaches Self-dental, which Self-denial is indeed the Foundation of Religion, and the Sum of all the Precepts of the Gospel. Every true Christian sin∣cerely, though imperfectly denies himself, and makes a Free-will Offering of himself to God, in resigning to him his Will, And indeed we can never have Peace in Prosperity, unless our Will as to Action, be swallowed up in the Divine Will; nor can we have Contentment in Adversity except our Will be complying with God's Will. This is the

great Victory, to conquer our selves, and to him that thus overcomes, is the Promise given of sitting with Christ in his Throne.

XVII. We glorify God, not by giving to him, but by receiving from him.

I know I can add nothing to God's Glory, I glorify him by receiving from him the Impress of his Glory upon me, rather than by communicating any Glory to him: When the frame of my Mind and Life is according to his Prescription, when I am most like to him, when a Spirit of Holi∣ness, and Love runneth through all my Actions, then I glorify him. God seeketh his own Glory by communicating Grace and Hap∣piness

to me, and I glorify him by desiring and endeavouring to partake of his Grace and Happi∣ness.

XVIII. God's Being, and Providence, and Covenant, are most agreeable things to purified Minds.

The Notion of God is most agreeable to my Mind; I knew not how to live in the World, if there were not a God to govern it. His Being delights me, his Pro∣vidence supports me, his Covenant and Love rejoyce me: without these things, I should not value my own Being and Life.

XIX. Peace and Hope generally attend Sincerity.

I have Peace, though not always Great Assurance; my Hopes are such as keep me in the Way that leads to Heaven. The Word de∣lights me;* 1.1 God's Commands are not grievous to me; I rejoice in the Promises, his Ordinances are to me a Spiritual Feast. The know∣ledge I have of God, the notice I take of his Providence, and me∣ditation on his Word, afford me no little pleasure.

XX. The Method of attaining Spiritual and Great Comfort.

Could I exercise Grace with greater strength, and more fully mortifie Sin! Could I believe more stedfastly, pray more fer∣vently, walk more evenly, and be more spiritual, heavenly, and humble, I should have more strong and abiding Comforts. But especi∣ally my Faith is weak, and there is nothing I am more liable to, than to distrust God, and to be jealous of him, and not to think my self secure without such De∣monstrations of his Love as are not to be had, and would take away Faith.

XXI. A good Name is a great Blessing, which God only can preserve to us.

A good Name ought to be va∣lued; It is better than precious Oint∣ment, a real and a promised Bles∣sing, is valuable next to Life, if not equal to it. It is an Honour to God and our Profession. Hea∣ven makes us capable of doing good, and gives Strength to our Instructions and Reproofs, and with∣out it we become useless in the World. But it is hard to keep a Good Name, it requireth much Innocence, Prudence, and Watchful∣ness: And when all is done, un∣less God restrain the Spirits of Men, every lying Tongue, or ma∣licious,

or unkind Spirit may blot our Name. It is hard to pre∣serve a good Name, consider∣ing our own liableness to Mis∣carriages, and the Enmity of the World against Holiness.

XXII. The Certainty of a Future Glori∣ous Life.

It is most certain there is a Life of Glory. Not only the Scrip∣tures assert it, but it is also one of the Principles of Natural Divini∣ty. We have these things in the Heathens Creed; That there is a God; That the Soul of Man is Immortal, and that there will be Rewards and Punishments in a Life to come. But notwithstanding the Certainty of it, it doth too

little affect my Soul; partly, be∣cause there is some vail yet upon the great things of Heaven: And as my Knowledge is little, so my Faith is weak.

XXIII. God must not only be known, but also acknowledged.

God may in some sort be known, and not acknowledged.The one is rational, and the other pra∣ctical. This is fruit and substance, the other leaves and shadows. To acknowledge God, is to converse with him, to have a lively sense of his Being, All-governing Provi∣dence, and of his Presence every∣where; to consider his Majesty, Greatness▪ and Glory with due Re∣verence, his Wisdom with Esteem

and Admiration, his Power with Fear lest it should be improved against us, and with Trust, Plea∣sure, and hope that it shall be im∣ploy'd for us; his Holiness with deep Reflection on our own Sin∣fulness, and with desire to imi∣tate such an excellent Patern.

XXIV. Death is a Christian's Passage to Heaven.

To consider Death as a Passage to Heaven, and the way to the Father, will help a Christian chearfully to pass through the World, and willingly to leave it.

XXV. The necessity of having the Assi∣stance of the Holy Ghost.

I find it hard to preserve en∣tire my Communion with the Holy Spirit, though I perceive my de∣pendance upon him is very great. He is the Original and Printiple of all Spiritual Life and Motion; and without his continual breath∣ing, I am as a disjoynted weak Member, which hath neither Con∣sistency, nor Uniformity in its Motions or Actions.

XXVI. Conscience must not be offended, by allowing any Sin.

I find it better to offend a World of Men, than to offend my own Conscience. Consci∣ence is quickly offended, but not so soon pacified. Conscience hath a good Memory, and will keep the Remembrance of Of∣fences along time, and give ma∣ny a secret Wound, and make Faith and Confidence in God weak, and hinder the Vigor of Prayer, and Freedom hi our Con∣verse with him.

XXVII. It is not good to pass immediately from much Business to Prayer.

I find it best to go from no kind of Employment that busieth my Head, and scattereth my Thoughts, immediately to Prayer, it I may avoid it.

XXXVIII. Christian Watchfulness is very ne∣cessary.

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

XXIX. They that know God's Law, and will consider and reflect, will discern much Sin in themselves.

If we are not sensible of Sin in our Souls, it proceeds either from Ignorance of what is Sin, or from not reflecting on our selves. They who know the strictness of God's Law, and the degrees of Sin, and are Observers of them∣selves, will find many workings and motions of Pride, vain Glo∣ry, Love of the World, Selfish∣ness, Envy, and other evil Af∣fections, and that they cannot keep themselves clean, without a continual Care of their Hearts.

XXX.

It is the spiritual part of Reli∣gion that is hard, the outward part is easie.

XXXI. The Remain of Sin with us, is very active.

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

XXXII. Sin cannot be mortified by our own Strength.

I find an Aptness when Sin af∣flicts me, presently to promise to my self and God, that I will do so no more, and do resolve by Watchfulness and Prayer to prevent it. And this will do something for a season, till my Heat abates, and my Sense of Sin wears off, and then my Mortification va∣nishes also. Therefore I resolve never to think of mortifying Sin by my own Strength, but hum∣bly to look up to God for the help of his Holy Spirit.

XXXIII. There arises a great Pleasure from having resisted Temptations.

There will never be found so much Satisfaction in gratifying a Temptation, as in a noble, generous refusing of it. The more I resist, the more I find of Peace; and the most pleasing Temptation deni∣ed, brings with it the sweetest Consolation.

XXXIV. It is better to prevent Sin than to admit it, and then mortify it.

If Sin enters, it must be dis∣lodged again: And it is far easier to prevent than to eject it. It is

not easy to bring the Soul back again into the State in which it was before it contracted Guilt.

XXXV. Anger is seldom innocent.

I have no reason to trust my Anger; it is not so just and righte∣ous as it sometimes seems to be. Anger is apt to blind my Mind, and then Tyrannize over it. There is in it something of Rage and Vi∣olence: It stirs me up to act, but takes away my Rule by which I should act. I find an Aptness to credit my Passion, and that fo∣ments it. And when I am under the Power of Passion, I have cause to suspect my own Appre∣hensions: For Passion is blind, and cannot judg; it is furious and

hath no leisure to debate and consider. Giving way to it makes me unfit to act or receive Grace.

Though Anger should serve the Interest of Religion, and so be good, yet it being a strong and fierce Motion of the Spirit, it must be used with great Advice and Caution.

XXXVI.

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

XXXVII. There is a Chain of Graces.

It is most certain there is a Chain of Graces inseparably link'd

together, and they who have one, have all in some good mea∣sure. They who have a lively Hope, have fervent Love to God; and they who love God, love their Neighbours; and they who love God and their Neigh∣bours, hate Sin; and they who hate Sin, sorrow for it; and they who sorrow for Sin, will avoid the Occasions of it: and they that are thus watchful, will pray fervently ; and they who pray, will meditate; and they who pray and meditate at home, will joyn seriously in the Publick Worship of God. Thus Graces are com∣bined, and holy Duties link'd to∣gether, and no Grace is alone. It is not with Graces as with Gifts, to one is given this, and to another that.

XXXVIII. To be impartial in Piety and Mor∣tification, is very difficult.

It is a most difficult thing to withdraw Love from every Sin: To proceed a little way in Reli∣gion is not hard: But it is really so to go to the Extent of Mortifica∣tion and Piety; something of Re∣ligion may be embraced, and our own Hearts, Satan, and the World not offended. Some Mo∣rality and an outside-Devotion is not tedious to Flesh and Blood, neither doth it shake Satan's King∣dom, nor trouble the most of them we converse with. But when we come once to engage in a close walking with God, and to live by Rule in every part of

Life, resolving seriously to in∣dulge no Sin whatever, we pull the Kingdom of Darkness upon our Heads. Then Corruption will strive, Satan will rage, the World will scoff, watch for our halting, and glory in our Miscarriages; and we shall find it difficult to run against the course of Nature, op∣pose Satan, and go contrary to Men: But of necessity this, all this must be; for any Sin indulged, will divorce us from Christ.

XXXIX. To trust in God, is a Christian's necessary Duty.

I find trusting in God my most necessary Duty. My Condition is such, that I cannot see before me: I know not what a day may

bring forth. I find my self weak and impotent, unable to do or suffer as I ought: I cannot pre∣serve my Soul, Life, Health, or any thing dear to me. And with∣out trusting in God, I cannot ex∣pect God should fulfil any Pro∣mise, it being the Condition of the Promise.

XL. Trusting in God produces real Comfort.

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

XLI. To trust in God is one of our most difficult Duties.

I find it difficult to trust in God at all times. When Providences cross my Expectation, they dis∣courage me, and prove a Temp∣tation through my Weakness, I have but feeble Apprehensions of the Power and Goodnese of God when I come to make use of them for my particular Security and Benefit. I think I may say, it is easier to obey, and act for God, than to trust in him.

XLII. Faith is the Root of other Graces.

Faith is the Principle of Spiri∣tual Life and Motion; every true good Work and Exercise of Grace take their Rise and Vigor from Faith. A Christian prays, reads, and meditates, hears, hopes, loves, is zealous for God, and doth good to others; Why? because he believes. What is Repentance and godly Sorrow, but the Soul acted by Faith upon the Belief of the Sinfulness of Sin, its Opposi∣tion and Contradiction to God; and of the high Obligations we are under to avoid it, and of the Misery we run into by venturing upon it, and of the Madness and Folly of ruining our selves by it.

I find Faith most necessary, and that I cannot be without it. Where can I go, or what can I undertake, wherein Faith will not be necessary? If I pray or me∣ditate, it will be a strange Exer∣cise if Faith be wanting? If I read or hear the Word, it will not profit me unless I mix it with Faith: would I hope in any Pro∣mise? I must call forth my Faith: Would I be heavenly-minded? it is Faith must raise me above the World: Would I be zealous for God? Zeal will not gather Heat unless Faith blows the Fire: Would I have Peace and Joy? they must be had by believing: Nay, I can do nothing in my more ordinary Affairs without Faith: I must know and believe my Design is good, and centers in my great Design, which is the Glory of

God. And the means I employ must be known and believed to be regular and holy, or I dare not make use of them. And then I must be able to cast my Care up∣on God, and to commit the E∣vent and Issue to him, or else my Business becomes burdensom to me, and I have no Rest in my self.

XLIII. The Devil is a mighty, but not an invincible Enemy.

I have a powerfull, subtile, watchful, and malicious Enemy to encounter with: But he is a known Enemy, the Word hath discovered him, and his Power is limited. God hath promised me Victory over him; nay, my Lord hath

already conquered him. And I am not alone in this Warfare against Satan, I fight not against him singly, there is a whole Army en∣gaged in the Quarrel. The whole Church prayes and fights against him; the Saints collectively make War upon him. All the Prayers of the Church go up to Heaven for my Assistance, so that I have help against Temptation from every Corner; all strike this Dart into his Side, Lord, lead us not into Temptation. And we all fight un∣der our Victorious Captain Christ Jesus. The Honour of God, and of Christ my Head, is bound up in my Safety, and therefore I shall conquer; nay, his very Tempta∣tions shall turn to my good. All these Considerations are my En∣couragement.

XLIV. The Things which the Holy Ghost teacheth.

The Holy Spirit teacheth eve∣ry gracious Soul to regard the Im∣mortal Spirit above the Body, to ob∣serve God rather than Man, and to provide for Eternity rather than Time. And all their circumspect walking, their redeeming their Time, their daily Devotion, their Self-denial, Consciencious Carri∣age, and what-ever provokes pro∣phane Mouths to reproach them, are but the necessary Effects of these three Principles of Wisdome. And all the Wickedness of Un∣godly Men proceeds from the want of this Wisdom.

XLV. Holiness is a Privilege.

I look upon Holiness as none of the least of a Christian's Privilege. But we are apt to consider it more as Necessary than as Glorious, as our Duty rather than our Ornament. Acceptance with God is a Privilege! And is likeness to Him inferiour to it? Is freedom from Satan's Ma∣lice a Privilege? and is not the destroying his Image in us the same? To be turned from Car∣nal to Spiritual, from Earthly to Heavenly, from Pride to Humi∣lity, from Peevish to Kind, from Sinners to Saints; Are not these things Privileges?

Let this Truth be entertain'd. And when we shall see the beau∣ty

of Holiness, and desire it, because we love and esteem it, then God will open the Treasures of his Grace, and give us more plentifully of the pouring forth of his Spirit.

XLVI. The necessity of having, and living by some stated Rules.

To the shaking off the Tyran∣nical Government of Passion, Ambition, and Self-will; and that we may not be hurried by every Motion of our Minds, it is neces∣sary to have some fixed and stated Rules of Good and Evil; without this we shall never live as becomes Reasonable Creatures. Such is our Ignorance, as we shall not know how to govern our selves, unless

we apply to some Rule for Infor∣mation. And so many and great are our Temptations, that they will prevail, unless we keep some fixed Rule for our Actions. He that acteth always according to present Thoughts and Inclinations, shall never be able to resist the offers of Sin when Temptations are present. Such also is our Incogi∣tancy, and Forgetfulness, that it is needful to fix some Rules for our Actions, to which we bind our selves not to depart from them; for this will allarm and inlighten Conscience, and Con∣science is the surest help to Memory.

Our Inconstancy also to our selves, makes it needful to keep some Rules of Life, that so every Thought, every Company, every Accident of Life may not alter our Minds and Actions.

XLVII. We converse with God in his holy Ordinances, when our Minds are sutably affected under them.

The way and means by which God conveys himself, is by the Ordinances of his publick. Wor∣ship, and private Duties of Reli∣gion. These are like the Taberna∣cle and Ark of old: As they were filled and covered sometimes with the Cloud, so these with Spi∣ritual, and Invisible Glory. But a bare attending on these, is not our Communion with God: Our Communion is, to have our Souls suitably affected with the matter of them. When the Heart is hot, the Affections mo∣ving, Grace exercised; when a

Threatning awes us, a Command delights, and a Promise enters the Ear, like good News in a peri∣lous time; when a Discourse of Christ inflames the Soul with Love and Desire; when a Discourse of Heaven raises the Mind above the World; when Truths are accom∣panied with Light and Love, so that the Soul cleaves to them, and hangs upon them; this is Com∣munion with God; and then are Ordinances and Duties filled with the Holy Spirit.

XLVIII. To govern the Tongue, is one of the difficult parts of Religion.

'Tis hard to govern the Tongue aright, much of Mortification li∣eth in the restraining of it, much

positive Sanctification in the right use of it. It requites much Know∣ledg, Wisdom; Faithfulness, Cou∣rage, Watchfulness, Deliberation, Examination of our selves, much Prayer; yea much and strong Grace to govern it well. The right governing of it is also a glorious part of our Christian Profession, and mightily commends it to others.

XLIX. He that governs his Tongue a∣right, the same is a perfect Man.

The due governing of the Tongue implies, and supposes whatever else goes to the ma∣king up of Evangelical Perfection. Where the Tongue is governed, the whole Life also is ordered by

Rule. (And it will be found that whoever wants Grace, faileth much in this Particular, and dis∣covers the want of it, either by his Speech, or by his Silence.) For the same Light which directs the Government of the Tongue, the same Arguments that move to it, and the same Power that assists it, will enlighten us to see other Du∣ties, move as strongly to under∣take them, and as effectually help us to perform them.

L. A due Care of our Thoughts is a great Evidence of Upright∣ness.

It shews that Religion hath in∣deed possessed our Minds, when we are careful so to mangage

our Thoughts as that they be not only innocent, but most frequently very serious, and holy.

LI. Meekness produces Peace and Joy.

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

LII. Meekness gives us the possession of our selves.

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

LIII. Meekness preserves our Peace with our Neighbours.

As Meekness procures Peace in our own Souls, so it also pro∣cures Peace and Quiet amongst Neighbours. Few will strive with

them that will not contend, and are so far from injuring others, that they readily forgive such as injure them.

LIV. The expectation of Death is profi∣table to a Christian.

The serious Expectation of Death (not forgetting Judgment) freeth us from the afflicting dis∣composing Apprehensions thereof. It doth the Christian great Service, it takes off from Carnal Plea∣sures, Covetous Desires, and Am∣bitious Pursuits, and administers to Patience and Contentment. It assists his redeeming his Time, prompts him to settle the Affairs of his Soul, to put his Heart and House in Order, to leave nothing

to be done to morrow, that may be done to day. It excites to fre∣quent Examination, quickens Re∣pentance, and suffers him not to continue in Sin. It assists Fer∣vency in Prayer, as it drives away Worldly Cares, and helps against Distraction. for Death is a so∣lemn thing, and the thoughts of it breed a Passion in the Mind, and all soft Passions help Devotion. It sweetens all Labour, Work, and Duty, because of the Everlasting Rest it leads unto. It moves us to pray for others, to counsel them, and do what we can for them. Thus Death in the Ex∣pectation of it, is a Blessing, if we expect it as certain, and yet un∣certain when it shall come; as at∣tended with Judgment, and as put∣ting a full End to our Probation State. And thus Death is ours.

LV. Formality in Holy Things must be avoided.

Every Real Christian hates to act in Divine Things out of Custom and Formality, and the least mix∣ture of a By-end is to him trouble∣some and afflicting. His Actions are with Consideration, and good Design. He will not only pray, but consider to whom, and why! And doth it either in obedience to a Command, or as the paying of Homage to God, or as an In∣stance of Trust, Dependance, and Love, or as a Means of obtain∣ing some Blessing, or as an Ordi∣nance that brings him near into the Presence of God. And when he waits upon the Publick Worship,

it is that thereby he may make open Profession of Faith and Holi∣ness, and that he may draw nigh to God.

LVI. The Government of our Thoughts is necessary.

It is no little Self-denial to ma∣nage our Thoughts strictly, yet it is the most reasonable part of Religion, and not properly the Heighth of Piety, but the Founda∣tion of it, without which it can∣not stand. He that can blush at his Thoughts, and endeavours to suppress them, who dares not entertain the least Sin, no not so much as in his Imagination, look∣ing upon God, and Conscience as more than a thousand Witnesses:

This Man is Religious indeed.

This manage of the Thoughts is of great Service to a Christian; it is a vast Security against many Temptations. For Thoughts breed Desires, and Desires increase into Passion, and Passions will grow strong, and being grown strong, they abuse Reason and throw the Soul headlong, and render it exposed to divers Temp∣tations.

LVII. The End of our Actions must be good.

Great Care must be had con∣cerning the End of our Actions, for this, like the Altar, sanctifies the Gift. A Man's End hath a mighty Influence upon him; as is

the End, such is the Man: He whose End is worldly, is himself earthly: But if God be a Man's End, it makes him God-like.

LVIII. We must beware of Spiritual Sloth.

Spiritual Sloth brings Spiritual Poverty. To have Affections in Holy Duties, requires much force, to which Nature is averse. Cor∣rupt Nature doth not always dis∣cover its opposition to that which is good, by passionate contradict∣ing, but oftentimes effectually enough by Sloth and sluggish∣ness.

LIX. Detraction must be avoided.

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

LX. The Promises are full of Support and Comfort, but God must il∣luminate our Minds to discern what is treasured up in them.

The Promises, which are the Covenant of Grace display'd, are

most precious in the matter of them, and most necessary and useful to the Christian's Spiritual Life; they help and support when all other things fail. The Satis∣faction they bring, is a real true Pleasure; yet their Glory and Ex∣cellency is not to be seen till God opens the Christian's Eyes, and gives him a new Light. There is a Vail upon the Promises, or ra∣ther a Film upon the Eye of the Soul, and until that is removed, the Promises are dark, and they have no Form or Comliness in them: And though they be great and precious in themselves, yet they cannot be so to us, unless God and the Promise come in together. The Spirit must move upon the face of the Waters before they become refreshing Streams to make glad the Heart. The Christian's

own Arm will not reach Com∣fort from them: For this, God must be sought, and the Promise must be our Meditation.

LXI. The Holy Ghost proceeds in his Operations gradually.

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

Notes

• * 1.1

  A proof of Sincerity.