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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	true_a	2,848	5	3.8360	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96372	A treatise of the power of godlinesse: consisting of three parts. 1 wherein it consists. 2 cautions against, and discoveries of, several mistakes and hinderances, most common to the people of God. 3 several means and helps for attaining of it. / By Thomas White, preacher of Gods Word in London.	White, Thomas, Presbyterian minister in London.	1658 (1658)	Wing W1848; Thomason E1848_1; ESTC R209711	168,479	438

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 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 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 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 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 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 't is 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 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

A TREATISE OF THE POWER OF Godlinesse Consisting of THREE PARTS 1 Wherein it consists 2 Cautions against and Discoveries of several mistakes and hinderances most common to the people of God 3 Several means and helps for attaining of it By THOMAS WHITE Preacher of Gods Word in LONDON London Printed by R. I. for Joseph Cranford and are to bee sold at his Shop at the Sign of the Kings Head in St. Pauls Church-yard 1658. White 's Power of God liness To my dearly beloved friends the Inhabitants of Andrewes Holborn Grace Mercy and Peace Dearly beloved in the Lord BY the special and I doubt not by the good hand of Providence it was and is that God hath appointed me to bee a Co-labourer in this part of his Vineyard with your reverend Pastor who it is that bears the burthen and heat of the day and I bless God for that encouragement that I have received from you in respect of your love and great appearance whereby God hath put a great opportunity into my hand of doing good and I hope my labours have not been in vain in the Lord I do account you my Crown and my joy and I have with much comfort and rejoycing preached amongst you and when I have had occasion sometimes for one Lords Day though but for one Lords day to bee absent I have returned with as much satisfaction to my self unto the Congregation as I have done to see my dearest friends when I have been a long time from them Of those several subjects upon which I have preached amongst you I have judged this that I have now published most to edification being plain and practical for you can and mine own conscience doth bear mee witness that I have not used the enticing words of mens wisdome but have endeavoured in some measure to Preach in the power and demonstration of the Spirit which I account not only fittest for those which are as they call them of the more ignorant sort but even for those which are learnedest wisest and of greatest understanding for wee are commanded to Preach as the Oracles of God and Oracles use to bee plain as to their language though it may be profound as to their sense and I account it the hardest task of learning to make the Mysteries of God plain and that wood to bee fittest for building which is least knotty therefore I desire you would not bee offended but edified by the plain stile and matter of this Treatise If by reading of it you bee brought to that which is the title and sum of it viz. The Power of Godliness it sufficeth when one chooseth a Sword not for ornament but for use one looks not so much to the Scabbard or other curiosities of it as to the mettle and therefore wee rather choose one whose blade is made of steel than of gold The two-edged Sword of Gods Word if it pierceth and divideth between the joynts and the marrow it doth the work for which wee use it though it be not sent forth and made glittering by humane eloquence though I desire in this particular also to avoid mistakes for though I decry a garish yet I commend and I desire to use a decent dress for Truth to walk abroad in I remember it is said of a young Painter who was to draw the picture of a fair woman Pulchram non potuit pinxit divitem he could not paint her fair but painted her rich so that her picture was rather gaudy than comely and beautiful and therefore though I desired you would pardon the plainness of this Treatise and my preaching among you yet now I do recall that request accounting it unpardonable because it is not a crime but I can advise you so that you may commend the Treatise and indeed no other commendation do I desire of it viz. practise it and I dare considently say you will commend it or rather that you will bless God for the truths and directions that are set down in it Live those holy books that you read and you will like them and doubtless it is impossible to like holiness without practising of it for when by reproofs or practical directions the conscience is awakened it will bee clamorous if not obeyed for if it sleeps not it will not bee silent it will bee telling of us our duty which if not performed our guilt it is index judex vindex it sheweth us what wee should do which if wee do not it condemns us and becomes not only our Judge but our Executioner for this is that worm that dieth not but if wee hearken to the whispers and teachings of conscience guided by the Word of God it will prove the best friend wee have next to Christ besides your practising what you have heard and may read in this Treatise I have one thing more to request of you which is your continual fervent prayers for a blessing upon mee and my labours amongst you And it is not easie to determine whether those your prayers will bring greater advantage to your selves or mee for if by your supplications God shall enlarge his gifts and graces in mee I shall endeavour to lay them out to your edification which also I desire you would beg of the Lord for mee who am Your Servant for Jesus sake Tho. White VVherein the Power OF Godliness consists 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 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 one hundred pound apiece the tenth or last of those poor men

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 FINIS A Table of the Chapters contained in this Book PART I. Shewing wherein the Power of GODLINESSE consists viz. CHAPTER I. IN inward Admirings and Adorings of God page 1. Chap. 2. In our high prizings of Christ p. 4. Chap. 3. In living contrary to Providences page 13. Chap. 4. In mortifying Temptations p. 15. Chap. 5. In the manner of conquering of Temptations page 21. Chap. 6. In inward Mortifications p. 27. Chap. 7. In having dominion over our thoughts page 31. Chap. 8. Wherein the Perfection of Holinesse consists as to several graces page 33. Chap. 9. In high Acts of Hope page 37. Chap. 10. In the love of God in four particulars page 40. Chap. 11. Wherein the Power of Godlinesse consists as to Knowledge or the high acts and effects of Knowledge page 46. Chap. 12. Wherein the Power of Godlinesse consists as to Humility or wherein Christian Humility chiefly consists pag. 50. Chap. 13. Wherein the Power of Godlinesse consists as to Patience or several special signs and acts of Patience page 61. Chap. 14. Of projecting and contriving how wee may glorifie God most page 63. PART II. Wherein is set down Cautions and Discoveries of several mistakes most common to the people of God CHAPTER I. THe first Caution viz. That wee should not judge our selves by the degrees of Grace page 67. Chap. 2. The second Caution That wee should take heed that the works of our General Calling justle not out the works of our particular calling page 71. Chap. 3. The third Caution which is that wee should take heed of degenerating into will-worship page 75. Chap. 4. The fourth Caution which is that especially new Converts take heed of over-burdening themselves with over-difficult or multitude of duties page 77. Chap. 5. The fifth Caution against several mistakes of the people of God in spiritual joyes and sorrowes page 79. Chap. 6. Of letting the Truths of God lie loose upon us page 89. Chap. 7. The next impediment is want of consideration page 93. Chap. 8. The next impediment is putting off God with solemn duties page 96. Chap. 9. The next impediment is carnally to think that God will bee contented with any thing page 97. Chap. 10. How not watching over our thoughts is a great hinderance to the power of Godlinesse page 107. Chap. 11. The next great impediment is endeavouring impossibilities page 109. Chap. 12. The next impediment of Holiness is our not taking heed of occasions temptations and beginnings of sin page 111. Chap. 13. The next impediment is to neglect the smaller acts either of Holinesse or sinne page 113. Chap. 14. The next impediment is our ignorance and senslesness of the sins of Omission page 117. Chap. 15. The next impediment is not to come fully off for God page 118. Chap. 16. The next great impediment is worldly company page 122. Chap. 17. The next impediment is abundance of worldly imployment page 124. Chap. 18. The next great impediment is to have a carnal opinion that it is easie to bee religious page 127. Chap. 19. The next great impediment is not to do what wee can because wee cannot do what wee would or should page 139. Chap. 20. The next impediment is that wee are not convinced of and affected with the vanity of the things of the world pa. 155. PART III. Wherein are set down several meanes and helps for attaining the Power of GODLINESSE CHAPTER I. THe first thing that is necessary for a godly life is faith page 161. Chap. 2. The second means to a godly life is to discover and mortifie our Master corruption or sin page 176. Chap. 3. The next help for the attainment of the Power of Godliness are Ejaculatory Prayers page 198. Chap. 4. The next great help and direction for attaining of Holiness is reading of holy books page 221. Chap. 5. Wherein is set down a Catalogue of several books for the ignorant and poorer sort who in respect of their poverty cannot buy and of their ignorance cannot understand books of greater value and depth and for others page 232. Chap. 6. The next great help for the attaining of Holinesse is communion with Saints and first of solemn conferences and how to mannage them page 238. Chap. 7. Of the second great advantage that we may gain from our converse with the people of God in reference to temptations page 245. Chap. 8. Another great advantage that wee receive from our acquaintance with the people of God is in reference to their prayers page 250. Chap. 9. Of watching over one another and divers other great advantages that wee gain for the encrease of holinesse from the acquaintance with Gods people page 267. Chap. 10. Of the sixth help to a godly life which is the getting and observing of rules to guide us in indifferent actions p. 287. Chap. 11. The seventh direction for the attaining of the Power of Godlinesse viz. the choice of some grace wherein wee desire to bee most eminent in and several rules to direct our choice page 296. Chap. 12. The eighth and ninth Directions for the attaining the Power of Godliness viz. Wee ought not without just cause to leave off any duty before that effect bee wrought for which wee use it as also concerning frequent examination page 300. Chap. 13. The tenth help for the attainment and progress in holiness which is the choice of a faithful prudent director in the things of God page 312. Chap. 14. The eleventh help for the perfecting of Holiness viz. keeping of a Diary page 324. Chap. 15. The last help to a godly life wherein are set down several stories of Gods Providences examples of graces c. page 354. Books printed for Joseph Cr●nford at the King Head in St. Pauls Church-Yards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Sum of Practical Divinity practised in the Wildernesse and delivered by our Saviour in his Sermon on the Mount being observations on the fourth fifth sixth and seventh Chapters of St. Matthew to which is prefixed Prolegomena or Preface by way of Dialogue wherein the perfection and perspicuity of the Scripture is vindicated from the Calumnies of Anabaptists and Papist's by Thomas White Minister of Gods Word at Anne Aldersgate London Animadversions or the Rabinical Talmud of Rabbi John Rogers wherein is examined his Doctrine as of the Matter of a Church The duty of separation Form of a Church The subjects of Church Power c. By Zach. Crofton Minister of Gods Word at James Garlick Hythe London A Vindication of the Answer to M. Brabourn concerning the Civil Magistrates Power as to changing Church-Government wherein the Reverend M. Perkins and some Truths of God are vindicated from the lyes and scurrilous expressions cast upon them by John Collings Minister of Gods Word in Norwich The Pattern of Patience in the example of holy Job a Paraphrase upon the whole Book being an expedient to sweeten the miseries of these never enough to bee lamented times The Husbands Authority Unvailed wherein is moderately discussed whether it bee fit or lawful for a good man to beat his bad Wife A Method and instructions for the Art of Divine meditation with instances of the several kindes of solemn Meditation by Thomas White Minister of Gods Word in London Enchiridion Medicum containing the causes signes and cures of all those diseases that do chiefly affect the body of man divided into three books with Alphabetical Tables of such matters as are therein contained Whereunto is added a Treatise De facultatibus medicamentorum compositorum dosibus By Robert Bayfield Doctor of Physick in the City of Norwich The Crown of Righteousness by Thomas Watson Minister of Stephen Walbrook London The Golden Mean being some serious considerations together with some Cases of Conscience Resolved for a more full and frequent Administration of yet not free Admission unto the Sacrament of the Lords Supper by Stephen Geree Minister of Gods Word and Pastor of the Church of Abinger in the County of Surrey