7. You should therefore be well read in the book of your conscience, as in the Bible. Commune often with it, and it will fully acquaint you with yourself, and with your estate, through the light of God's Holy Spirit. It will tell you what you were, and what you now are; what you most delighted in, in former times, and what now. It will tell you what straits and fears you have been in, and how graciously God delivered you; what temptations you have had, and how it came to pass, that sometimes you were overcome by them; and how, and by what means you overcame them. It will show what conflicts you have had between flesh and Spirit, and what was the issue thereof, whether you were grieved and humbled when sin got the better; and whether you rejoiced and were thankful when God's grace restrained you, or gave you the victory. Your conscience being set on work, will call to remembrance your oversights; and the advantages which you gave to Satan and to the lusts of your flesh, that you may not do the like again. It will remember you by what helps and means (through God's grace) you prevailed and got a conquest over some sin, that you may use the same another time. you thus diligently observe the passages and conflicts of your Christian race and warfare, your knowledge will be an experimental knowledge; which, because it is a knowledge arising from the frequent proof of that whereof you were taught in the word; it becomes a more fixed, perfect, and fruitful knowledge than that of mere contemplation.

If

It is only this experimental knowledge that will make you skilful in the duties and trials of the

Christian life. Take a man that hath only read much of husbandry, physic, merchandise, policy, &c. who hath gotten into his head the notions of all these, and maketh himself believe that he hath great skill in them: yet one that hath not read half so much, but hath been of long practice, and of great experience in these, as far excelleth him in husbandry, physic, trading, &c. as he excelleth one that is a mere novice in them. Such difference there is between one that hath only a superficial knowledge of Christianity, without experimental observation; and him that is often looking into the records of his own conscience, carefully observing the workings of his own heart, and God's dispensations towards him.

The experience which by this means you will obtain, of God's love, truth, and power; of your enemies' falsehood, wiles, and methods; of your own weakness without God, and of your strength by God to withstand the greatest lusts, and strongest temptations; yea, of an ability to do all things through Christ that strengthened you,-will beget in you faith and confidence in God, and love to him, watchfulness and circumspection, lest you bé overtaken with sin; with such degrees of humility, wisdom, and Christian courage, that no opposition shall daunt you, nor shake your confidence in Christ Jesus. Where do you read of two such champions as David and Paul? And where do you find two that recorded, and made use of their experiences of God's truth and goodness, like these?

Wherefore, next to God's book, which giveth light and rule to your conscience, read often the book of your conscience. See what is there written

When you find that

your

heart

for or against you. and life are according to the rule of God's word; hold that fast to your comfort; but, wherein you find yourself not to be according to this rule, give yourself no rest, until in some good measure, at least in endeavour, you do live according to it.

I have insisted the more largely on this point of meditation, because of the great necessity and profitableness of it; many of God's people omit it, because they know not how to do it; and because they know not their need, nor yet the benefit which they may receive from it.

Motives to meditation.

9. The necessity and use of meditation will appear, if you consider, 1st, That reading, hearing, and transient thoughts of the best things, leave not half that impression of goodness upon the soul, which they would do, if they might be recalled, andfixed there by serious thought. Without this meditation, the good food of the soul passeth through the understanding, and either is quite lost, or is like raw and undigested food, which doth not nourish those creatures that chew the cud, till they have fetched it back and chewed it better. Meditation is instead of chewing the cud. All the outward means of salvation do little good in comparison, except by meditation they are thoroughly considered, and laid up in the heart.

2d, The great usefulness of meditation appears in that, (1.) It doth digest, ingraft, and turn the spiritual knowledge gained in God's word and ordinances, into the very life and substance of the soul, changing and fashioning you according to it, so

that God's will in his word and your will become one, choosing and delighting in the same things. (2.) Meditation fitteth for prayer, nothing more. (3.) Meditation also promoteth the practice of godliness, nothing more. (4.) Nothing doth perfect and make a man an understanding Christian more than this. (5.) Nothing doth make a man more know and enjoy himself with inward comfort, nor is a clearer evidence that he is in a state of happiness, than this. For "in the multitude of my thoughts within me," saith David to God, " thy comforts delight my soul." And he doth by the Spirit of God pronounce every man blessed, that doth thus meditate in God's law day and night.

CHAPTER VIII.

Of Keeping Company.

I. Rules concerning Company in general.

WHEN you are in company, of what sort soever, you must amongst them walk with God.

Directions relating hereunto are of two sorts. First, Showing how you should behave towards all: Secondly, How towards good or bad company.

First, In what soever company you are, your conversation in word and deed must be such, as may procure (1.) Glory to God. (2.) Credit to religion. (3.) All mutual, lawful, content, help, and true benefit to each other. For these are the ends, first, of society; secondly, of the variety of the good gifts that God hath given unto men to do good with.

To attain these ends, your conversation must be, 1. Holy; 2. Humble; 3. Wise; 4. Loving.

First, It must be holy. You must, as much as in you is, prevent all evil speech and behaviour, which might else break forth, being careful to break it off, if it be already begun in your company. Suffer not the name and religion of God, nor yet your brother's name be traduced, or evil spoken of; but in due place and manner vindicate each. Be diligent to watch, and improve all fit opportunities of introducing pious, and useful conversation; even whatsoever may tend to the practice and increase of godliness and honesty.

Secondly, Your conversation must be humble. You must give all due respect to all men, according to their several places and gifts; reverencing your betters, submitting to all in authority over you. Esteeming others as better than yourselves, in honour preferring them before you. Condescending unto, and behaving respectfully towards, those of meaner rank.

Thirdly, You must be wise and discreet in your carriage towards all, and that in divers particulars. 1. Be not too open, nor too reserved. Not over suspicious, nor over credulous. For the simple believeth every word, but the prudent looketh well to his going.

2. Apply yourself to the several conditions and dispositions of men in all indifferent things, so far as you may, without sin against God, or offence to your brother, becoming all things to all men; suiting yourself to them in such a manner, that if it be possible, you may live in peace with them, and may gain some interest in them, to do them good.