THE One necessary thing to be sought Briefly touched, In a fourfold DIALOGUE, Upon some of the great and most concerning Truths of practical Religion.  PSAL. XIX. Vers. 11. 
Moreover by them is thy Servant warned, and in keeping of them there is great reward.  
Printed in the Year 1679.   

READER.  
SInce Religion is a serious Business, which we must live; and know by its power and efficacy on the soul, or be wholly strangers thereto; and that there is a Spiritual taste and savour of Divine truth, and a living Holiness, no less demonstrable than that there are living men on the earth; yea that here is the sure way to come to a solid assurance, and Establishment in the truth; when such shaking times now are. If any man will do his will, he shall know the Doctrine, whether it be of God. Joh. 7: v. 17. So now is the season for its trial, amidst these manifold temptations, which are here, That the lives of Christians might thus be a more Visible transcript of the Truth and Doctrine of Christ, they profess; but whilst never more advantage was of means, and such voluminous enlargements to extend the Theory of practical Divinity, how sad an enstrangement may be seen by many, if not most who live under the light of the Gospel, to the most concerning & weighty truths thereof. If this poor essay might be of use to any such, by a blessing from him, who can serve himself of meanest things, this one desire I would leave with the Reader, to give the truth a serious entertainment, and let him give the Author what he please. It's by way of Dialogue, without mentioning of Dialoguists, as is usual under borrowed names, to avoid any unnecessar multiplying of words, that might be occasioned this way.   

THE ERRATA,  
Which have escaped the Printer through inadvertancy, may be amended thus by the Judicious Reader.  
PAge 4. line 32 read Tit. 3: 2. Jam. 2: 12. p. 8. l. 6. r. lessons. p. 10. l. 32. r. Ps. 42. 10. p. 15. l. 19 r. Jam. 4: 1. p. 20: l. r. r. Eph. 6: 11. l. 27. r. Monarches. p. 23. l. 31. r. left. p. 24. l. 9 r. duties. l. 18. r. Col. 3: 1. p. 25. l. 26. r. Matth. 7: 22. p. 35. l. 31. r. implicitly. p. 37. l, 25. r. to be carried. p. 47. l. 1. r. 16: 11. p. 51. l. 31. r. mighty. p. 59 l. 6. r. bribe.   

I. DIALOGUE.  

QUEST. I.  
SInce we have this access to converse a little together, I should gladly know how to gain such an hour, for some solid fruit and advantage in the improvemeut thereof.  
ANSWER. It is a rare unusual question, in these times, which ye now make, though nothing more highly rational and necessary, and such as gives occasion to some sad reflections, that may be too obvious on such a subject. 1. Of the small account most seem to have of time, and of the present hours going by, who yet cannot Possibly be sure of the next, nor bring again one minute past, time being such a tide, that floweth but once, and must be either taken, or lost for ever, 2. How very sad the ordinary discourse in society and visits most make to other, is such, that if one should keep silent, and overtake with a pen, what too frequently passeth in these Communications, and but read it over again, they could not but both wonder and be ashamed at so strange and deformed an image of themselves. 3. That when such mutual converse and society together puts oft a price in men's hand, for some gainful improvement hereof, and to make an interest for the Lord, with that Christian prudence and sobriety, in giving others an occasion, more than to appear themselves; yet how rare is it almost to know Christians to be truly such by their walk, except in the duties of Worship, as if their interest were not more to live Religion, than to Profess it; and that so solemn and great a business is now before all to die; and know what an eternity means, with so marvellous a change we must admit in another world, whither this present hour we hasten, yea how few can be seen in their travelling garb with their loins trimmed, and their lamps burning; but rather as such who minded a settling here.   

QUEST. II.  
Though this be to the furthest convincing and clear; yet is it not to affright men with the austerity of Religion, as if it did warrant no cheerful and comforting converse together, and to divert thus in any suitable recreations, that may be most satisfying and delightful?  
ANSW. I should be very tender to split on any such rock, nor do in the least debate the warrantable use of recreations, and necessary unbending of men's Spirits this way, with sobriety; but I hope ye will Confess, 1. That a serious frame, and the savour of spiritual things kept on the soul, leads more in to a true delight, and desirable enjoying of any outward enjoyments, than the furthest liberty, that many take otherwise. 2. That a due restraint thus is not easy, or to keep within these bounds of Christian Liberty, which is found in the close to bring a sting merewith more embittering, than the former pleasure ●eemed sweet, 3. That there needs also a guard against such unwarrantable and profane games of Lottery, as the Cards and Di●e; where the hook may be as evident as the bait, and with that advantage given to the Devil this way, as it is not easy for such to play alone, without having him a partner, both in the game and gain; and no wonder, when he finds such upon his own ground, and at a work, where is so visible a contempt and sporting at the Providence of God, and taking his name in vain; such a daring to adventure on an immediate decision by lot, which should alone in things of greatest weight be made use of by prayer.   

QU. III.  
You know, that besides any such diversions for pleasure, how most have their ordinary business and affairs to take them up in converse and fellowship together, and discourse thereon, as their several employments lies, and here is a concerning duty.  
ANSW. I am far from questioning, what thus may be either needful, or expedient; yea I know one may follow with advantage the work of a Christian in that way of his outward calling, more than in the furthest abstractedness from the world, and all humane society; And that the more a Christian, the more also is he a man, and at the greater advantage thus for being active and dexterous in his outward concerns, but you know the time is short, and these frequent intercommuning most have about things of the world are oft more from a too eager scent after the same, than upon grounds either of necessity, or conveniency, as though there their main work lay; and what is for eternity, were but something on the by, to be followed.   

QU. IU.  
Since we are thus fallen on such a subject, I should desire to know, if there be cause to offend, or question that freedom, which is so usual ●●●… ordinary converse together, f●●… speaking their thoughts at large, and to pass their judgement on others at a distance, as they see cause, or have either prejudice, or respects to them: For to me it seems the most common subject of discourse, almost in all societies?  
ANSW. The Occasion you have for such a proposal, is too manifest, and a disease so spreading, as seems to despise all remedies, but may be the more strange, that it is sure, this is not with most, from want of light anent duty, or how deep a wound they may thus give themselves more than others: But oh is this freedom you speak of 1. To abound in love towards all men 1. Thes. 3: 12. and by a tender condescending deport to be all things to all, for the Gospel's sake? 2. Is this to enforce respect and an awful regard to the truth, from such as never knew the inward power thereof on their soul, so as they might see that a serious Christian is the truly best friend and neighbour; yea thus to be as a common good and blessing to mankind; one of whom brings more credit in to the Doctrine of Christ than an hundred Professors? 3. Is this to answer so pressing a call, Col. 3. 12, put on therefore, as the Elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also do you? And is not such tenderness in our walk towards others, an indispensible part of our Sanctification, whilst this freedom you speak of, is too oft a giving vent to some hid bitterness and enmity within against such, who may be the Object of the Love of God in Christ, as all the sanctified are? But this seems to be a peculiar Poison and Plague of the present age. 4. Can you find it easy, yea possible to have such usual freedom you speak of, consistent with these express Commands of the great Lawgiver; to love our enemies Math. 5: 44. not to be overcome of evil, but to overcome evil with good Rom. 12: 21. to speak evil of none in a designed blotting of their name, Tit. 3: 7. Jam. 2: 11. or smite them with the tongue Jer. 20: 10? Sure if these be the revealed Counsel of God, and a part of that holy and spotless Rule of our Duty, should not the same distance be kept here, as with other scandalous sins? 5. Whatever may be of a necessary call sometimes to witness against others at a distance, when the truth is concerned, and the advantage of some then present, and for their being guarded against any contagious evil or snare, as also upon a serious resentment of any injury done to the Lord; yea for a just and necessary clearing themselves, from the reproach of such, who through them might thus seek to thrust at the credit of the Gospel; yet is there not even here a special regard to be had to that end, that it may be for edification Rom. 15: 2? And that no bitterness or animosity on some other account be the great incitement thereto, for then such do serve their own lust and passion. It was a choice word of one, I am (says he) restrained to speak my judgement of such, by whom I have been injured, lest my light be bribed to serve that most dreadful lust of revenge; O revenge which is so visible a transforming into the very image of the Devil, by which he hath gained his greatest triumphs over many. 6. Is this an answering to that excellent rule given by our Master, to do to others what we would have them doing to us, Matth. 7: 12? Than which (besides the Authority of the Command) nothing is more beautiful, and becoming an immortal soul, nothing more answering to reason than thus to argue, how should I expect or wish that measure from others, if my heart doth not serve to give the same to them? 7. And doth not such a freedom you speak of, bear a blacker die, the more personal respects may be thus pretended, when some hid prejudice lies at the root, since thus it is a more dreadful dissimulation before God, and the wound made deeper, by being under a show and cover of love, like Joabs' designed embracement of Amasa, for that very end that he might smite him at the fifth rib?   

QU. V.  
What, is there no warrantable judging then of others, and condemning such from whom we injuriously suffer, when this is not against the truth?  
ANSW: My Friend, you know there is but one Judge and Lawgiver, whose it is to kill and make a live. Jam. 4: ver. 12. Though each hath allowed to him a judgement of discretion; but there is, I confess, a choice and sure way for one to judge another, Oh that it were more known amongst men, to judge them by their walk and practice; so as by tenderness and sobriety to condemn the embittered passion of others by silence and compassion, thus to rebuke a hasty and brawling temper; yea to take revenge (O a blessed revenge) on such as hate them by seeking in truth their good. And is it not thus the Holy Ghost hath showed how with the greatest advantage a Christian can oppose himself to his adversaries, & bear witness against them. 2 Cor. 6: ver. 6. By pureness, by knowledge, by long- suffering, by kindness, by the Holy Ghost, by love unfeigned, by the Word of Truth, by the power of God, by the armour of righteousness on the right hand and on the left.   

QU. VI  
Such is the authority and beauty of Truth, even when it is most grieving and contrair to the flesh, as puts me to a new enquiry on this subject; what should most help to that sweet, and desirable converse with others in a sad and distempered time, so as love and concord may lose no ground, and thus to answer what Christian Prudence calls for in such a case?  
ANSW. This, I confess, were a choice and desirable project worthy and becoming a Christian to follow in the greatest earnest, when so many low designs are this day on foot; not only to adorn the Gospel, but for their own inward peace and tranquillity; for which I may adventure to offer these few things, which I am sure cannot be practically understood, what ever the times or place be wherein our lot is cast, and not help to a sweet facility in such a duty. 1. To guard against Credulity, or a being hasty to conceive an injury and laying too great a weight on sudden conjectures and suspicion, which tends both to darken and disquiet the mind; none ever yet gained by indulgence hereto, but how oft have their after thoughts enforced an upbraiding of themselves with weakness and folly? 2. How sweet and easy might this become to us in learning that lesson more from our blessed Master of Meekness, Matth. 11: ver. 29. Which is one of the rare graces of the Spirit, and no softness of nature, so blessed a cure and relief to the most tart and froward temper hath such advantage with it to convince the World, and conciliat mens respects to the truth of holiness, who look but at a distance by so lovely and gaining an appearance? And why is such a cover put on an embittered and passionate disposition, that it is their natural complexion? it may be true, but it is sure, it is black nature unsubdued to the grace of God; whilst many naturally passionate and choleric have through grace got that conquest over themselves, as few with whom they have conversed could discern any such thing, even upon most remarkable provocations. 3. To know, and be under some weight of this, as a special opportunity for the Lord, the loss whereof should be a loss indeed, when there is such a call, to requite evil with good, both in doing and speaking, and your reward shall be great Luk. 6: v. 35. And are not a Christians opportunities a part of his riches and treasure? I know this will seem a strange contradiction to many, but a subdued Christian by the grace of God, is a strange and marvellous thing. 4. Let us know more what it is to be humble, and then forbearance and tender condescendence in our walk with others will natively follow. O blessed humility, that shineth most in its disappearing, and lays the Christian more truly near his hope, yea nearer to heaven, when it lays his face on the dust, than when his head hath seemed to be among the stars. O what sweet and desirable society should this make amongst Christians, which teacheth effectually to pass by injuries, and not seek their own glory, or to dare a despising of others; which by keeping the Spirit low fits them for nearer converse with God, and a being led in the way of his Counsels, and whilst pride swells, and causeth a fever in the soul, this brings so sweet and sensible a cool thereto; Yea is one of the two great lossons, that Christ hath put by themselves Matth. 11: v. 29. and thus insured a rest and tranquillity of soul, whatever be the changes of their outward Lot. 5. Let us also for this end get sight much kept of that great example set before us for our conformity thereto, 1. Pet. 2: 23. who being reviled, reviled not again, but committed himself to him that judgeth righteously, and it is sure we then frustrate our relief in the last part of these words, if the first be not seriously taken alongs therewith. 6. We have this excellent mean also expressly commanded us, to seek peace with all men and follow after it Ps. 34: v. 14 Heb. 12: 14. Yea even with such, from whom we may have sustained greatest injury; nor can it answer this to give it entertainment, when it comes; but to go forth and meet the same, yea to seek it when it is a missing, and though it flee, to follow it. O! what a lovely appearance doth this put upon Christians, and gives them a greatet Victory, than to overcome a City, when thus grace in its vigorous exercise in one, meets with the prevailing corruption of another: and by yielding overcomes; by a humble condescendence subjects the proud, so as to enforce their falling before that more excellent Spirit, with a discerneable awe & authority over them, for greater is he, who is in them, than he who is in the world, 1 Joh. 4? v 4. 7. Let us be tender in taking offence no less, than in giving, in a hasty judging of persons, or actions at a distance, when we cannot so certainly know, what circumstances may concur in such a case, and sure each may know, how many things have begot jealousy & bitterness of Spirit, which upon more clear and convincing trial have not had the least ground, whilst thus the great Adversary of the Church getteth advantage. 8. To be slow to speak, which hath its peculiar beauty and advantage at all times is of singular use here, when under any stir or perturbation of Spirit, thus to get a restraint over themselves, till the water be more clear, and the mud fallen to the ground. O what a choice mean were this to prevent the frequent discomposure many fall in, to be under some serious and severe resolution, not to speak for some time, when they are provoked, and how sweet and quieting should this be upon after thoughts? 9 A being much at home by self- reflection, and having our eyes turned inward, should much help to blunt the keenness of that edge, which is too oft against others, and put Christians on another scent, how to restored such with the Spirit of meekness, who may be over taken with a fault, considering thyself, lest thou also be tempted, Gal. 6: vers. 1. Here must be no cover, for any coolness, or indifferency in the matters of truth, but it is sure, there is a sweet concord there, in the Zeal of God with the Spirit of meekness, and no jar, but what our corruption makes. O blessed they who can go the furthest length of ceding in their own things, and bear personal Reflections, but may not, nor dare quite any thing upon their Master's interest. I am much persuaded one great let of such a discerneable with holding of the influences of God, and which obstructeth prayer at this day, is much there, that the Spirit of Love and Tenderness is not more entertained amongst Christians.   

QU. VII.  
If these truths you speak of were more practically known, what another lustre and appearance should Christian Society and Converse then have; and the times we are now fallen in seem to need examples more than precepts this way; but oh! for what use can some be to promote any interest for God, who are in so mean and low a capacity?  
ANS. Why do ye thus speak? For it is sure, none can want some trial in this present case, to give a convincing example to others of the Truth and Power of Godliness; nor is there any Lot and Condition so low and obscure, where these advantages does not wait them for some honourable service to the Lord in their day. 1. To adorn the Doctrine of the Gospel, by a Christianly Prudent and tender walk, in showing forth the power and virtues of him, that hath called them, and thus by commending holiness, to gain respect to the truth; even from the conscience of such as hate it. How remarkably hath this made a very mean and obscure Person otherwise, shine with greatest brightness in the place and corner he lived in? 2. And doth not times of deepest distress, in a low and afflicted state afford most special Opportunities for some eminent fruit and service to Jesus Christ? by abasement rather than abounding? Yea what? is not the Affliction and Poverty of the meanest a talon to improve for the Lord, and paying rend to him by Patience and Christian enduring with Cheerfulness, that it is for his sake, no less than the greatest enlargement of others? 3. As no service to such a Master shall ever be lost, or want of having more given in to such, who are faithful in their little, hath not thus also the meanest Christian some call from the Company he may be cast in, when Atheism is at such a height, and a generation of mockers almost every where abounding, to confess Jesus Christ, and his Truth before men, by some grave and convincing witness thereto, as well, as when he is called before Rulers? since to such an occasional call, that Scripture hath a respect likewise, aswell as to a more solemn and public appearance, Matth. 10: 32. he that confesseth me before men, him will I confess before my Father and his Angels; Oh! What it is to know Psal. 42: 4. it was as a sword in my bones, when they said unto me continually, where is thy God? 4. Can a Christians lot be too low; for following so great a service to the Public interest of the Church, by prayer and wrestling in secret, when there is no witness from without, but he who seeth in secret, will not let this want an open reward, and if not here, yet at the appearing of Jesus Christ?   

QU. VIII.  
But should not thus such whose credit with men cannot bear them out with much weight become but a matter of sport & derision to these they converse with, in a time when serious Religion is looked on as the greatest of foolishness; yea should it not restrain ones Casting of Pearls before Swine, lest they turn again, and tear them Mat. 7: 6.  
ANS. You know that Christian Wisdom is profitable to direct in such a duty as occasion offers; and that rule of expediency should be much weighed, what advantage present circumstances may offer or deny, for edification; but I must say, carnal prudence takes oft too much advantage here; and in no time hath that Truth wanted a convincing seal of the Lords choosing the foolish things of the world to confound the wise, and things that are defpised, yea things that are not hath he chosen, to bring to nought things that are, that no flesh should glory in his presence 1 Cor. 1: 27, 28. And it is sure, you cannot but know. 1. That there is some awe and authority, which attend the truth of holiness, even in a very mean Person on the conscience of men, who may be otherwise haters thereof: Yea to enforce some greater evidence of their respects. 2, And does not serious Piety and Practical Prudence mutually strengthen other, so as the more a Christian, the more he is thus at an advantage to know his duty, and be sagaciously discerning therein. 3. But how amazing is such a reproach cast at this day upon Piety, of weakness and and foolishness (not but that Christians in truth, may be found in many things imprudent, which is, because they are not more Christians) whilst the native result of serious godliness is so evident, to have a watching eye over ones Spirit, to the Moderation of Passions, and a sweet calm and composure of mind, amidst the many snares and temptations here: their heart thus lying near to their working hand, as Solomon shows Eccles. 10: 2. a wise man's heart is at his right hand, but a fools is at his left,    

DIALOGUE II.  
THe late communing we had at our former meeting together, (which I hope may not want some fruit) puts me to follow this advantage of our present converse upon a further account, for clearing some of the most weighty concerns of Christianity; and notto lose time, the first proposal I make is this?  

QUEST. I.  
How it is demonstrably clear, that there are two contrary States, to which the whole race of mankind belongs; a state of nature, and that which we must be entered into by grace; yea, that the new birth and that marvellous change by conversion makes a Christian to differ from the rest of men, not in degree, but in the kind and nature, no less than the state of man here is above the beasts.  
ANSWER. It is not strange, though so great a truth should be marvellous to our thoughts, upon any serious converse therewith, but such clearest evidence hath the certainty of this from the Scripture, and lies so closely with the whole thereof, as I am sure, they must quite the Bible, and this together; whilst these are so undeniable, even to our sense. 1. That one Christian cannot beget another; and how far this new life by grace is above nature, or the possibility of second causes, which no arguments, or persuasives of eloquence by moral influence conld ever effectuate, but is the immediate work of the Spirit, and forming of a new Creation by the Word of the Gospel, in the naked simplicity thereof. 2. How clear is the truth of this marvellous state of grace by so visible a reality of the effects and operations thereof; as to change an empoisoned nature, and take off that imbred aversion to spiritual things; the engrafting of the Word by a second impression of the Law written upon the heart and inward parts, whereby it is transformed into the same image; yea such convincing effects, as a living Christian may be as discerneable, as one being a living man, by signs and marks peculiar to his kind. 3. Is it not known with the furthest evidence, the truth of a vital scent and air with serious godliness, which no fair show in the flesh, or any profession can possibly counterfeit; no more than the greatest Artists could paint the sweet swell of the violet and rose, or make a dead picture to breath and move. 4. You may see the reality of this state, whose native tendency is to move upward to its original, as naturally as the sparks go upward, in love, desire, and a feeling intercourse then with him; yea with such a supernatural instinct, which is no less marvellous and evident, than that of the young child moving toward the breasts. 5. It is such a state, where you may see the most discerning of men in a natural condition know not, nor can understand what belongs thereto, or what these felt-enjoyments of God and his workings on the soul are, or their being brought near to his reconciled face in Christ, and laid under these warming beams; no more than the beasts of the field know what belongs to the state of man, which is so high in its kind above them. 6. Such a state also, as needs the continued breathe and influences of the Spirit of life, to keep it in any vigorous exercise, no less than the parched ground hath need of the rain, without which it is dried and languisheth; yea such as you know hath its food, delights and griefs peculiar to its own nature, with which strangers cannot intermeddle.   

QU. II.  
But since it is too évident that the most of men and so many of notable gifts and endowments know nothing what belongs to that state you speak of, or what is further than the condition they are in by nature: Oh! is that natural state, so very dreadful and affrighting as you seem to understand or that none possibly can be saved herein, whilst not so gross and corrupt as others?  
ANSW. You know what account the Scripture hath given of this, and how exact a portraiture is there of such a state in its true shape and colours; and if men will but credit their own eyes, let them but first look in on themselves, and then abroad upon the World, and I am sure such must see, that the face does not more answer to its own resemblance in the glass, than this deplorable state of nature, without renovation by grace does answer that marvellous and clear discovery of the Holy Ghost in the written Word, thereof; and oh! is it not an amazing, and horrid sight, when such is the state of nature, as 1. Neither can nor will receive the things of the Spirit of God, 1 Cor. 2: ver. 14. But what ever use these seem to have of reason, in the things of a man both natural and civil, yea in the theory of religious things; yet neither knows, nor can savour what spiritual truths are in themselves, and their own nature. 2. Where you see so strange an enmity and imbred alienation from the life of God, with a continued bias and tendency against Holiness, Gal. 4: ver. 29. Where no private quarrel, or personal interest giveth rise thereto: Yea thus how no enmity is more deep and fixed against the Gospel, than that which follows a polished and refined nature. 3. It is not only the Saints, who have each an unregenerat part within, but a natural conscience is enforced to witness how sin is attended with shame, and a making themselves vile thereby, yea such, as none can put on their clothes in the morning, but may have an account of the fallen state of man. 4. From whence are these wars & fightings without, and these impetuous boilings of envy, wrath and revenge within? Are they not from the lusts of the flesh, Jam. 4: ver. 16. Yea such eager graspings after that bait of carnal pleasure, even whilst they know the embittering sting which inseparably follows thereon? 5. And what do these strange conflicts, and contrary tides, with which men are so oft hurried and rend in pieces, as with wild horses, betwixt their judgement and will, which once were in a sweet league, such as even heathens were conforced to see and confess, that if the mind of flagitious men were laid open, it should be seen how they are cruciated and punished by their own sins, and as the body is rend and torn by torture, so is the mind, by cruelty, envy, lusts, and passion, with these inordinate desires and perturbations within? Oh! what do those mean, if you will but come near to consider this so sad and amazing a sight: Are they not a visible transcript of black nature, whereinto man is fallen? 6. And what a horrid thing must that be, that should be capable of such contempt of the Holiness of God, and so insensible of its own vileness and pollution, yea such as renders men under the greatest advantage of all accomplishments of gifts whether moral or natural; yea the greatest of men, who are strangers to a renewed state, to be the vilest & basest part of the creation? And O what a dreadful sight will such once be to the Saints and Angels, when the sinfulness of sin, and the shame of their nakedness shall be then showed forth?   

QU. III.  
Though I am enforced to assent to such clear & undeniable evidences of that deplorable state men are in by nature, whilst though it cannot be hid yet how little is it considered, or laid to heart? But oh! is there so indispensible a necessity of Holiness and to know the inward power thereof on the soul and of a new life begot in us by regeneration as none can be possibly saved and secured from everlasting wrath without this whilst there is such abounding light in these times. yea a visible adherence, and assent to the Doctrine of Christ by many who may be strangers to this?  
ANSW. I shall but offer some grounds to clear the absolute and peremptor necessity of this you seem to question, and then leave you to judge thereanent, when you have once brought them near your thoughts. 1. Though our right and claim to an eternal glory must alone be by the righteousnese of Christ, and is not founded on Holiness, yet it is as true, we have none without it, for without this hath the God of truth by his Word and faithfulness insured, that none shall see his face. Hebr. 12: ver. 14. nor without the new birth, that it is possible to enter into the Kingdom of Heaven, Joh. 3: ver. 3. 2. It is sure, without this, men's hope of the glory which is to come can lean upon no other ground, but that the Holy God must cease to be faithful and true, and rescind his everlasting decrees and purpose, for complying with their sins, Eph. 1: ver. 4. Who hath chosen us in Christ before the foundation of the World, that we should be holy and unblameable before him in love. 3. If there can be no reconciling of Heaven and Hell, then without this can none enter into that blessed state where is the perfect enjoyment of God; since there is an amazing inconsistence with the nature of the things themselves, how such could possibly dwell there, who were never made meet to he partakers of that inheritance of the Saints in light by a new nature, Coloss. 1: ver. 12. 4. And what a strange contradiction to reason is this, for to think they are approaching to glory, if it be not in the way to grace, or that such can love that in another World, which they now so visibly hate, or can thus own any true desire or hope of that blessed state, who have such a natural and imbred aversion to the begun enjoying of it here, in the life and work of Sanctification. 5. It is sure that our eternal life in glory must be begun in that new life, which is by grace form here in the soul; nor can such ever possibly expect to enter that Kingdom which is above, where the Kingdom of God in some measure is not known within here, which consists in righteousness, peace, and joy in the Holy Ghost, Rom. 14: ver. 17. Though it is sure also, that grace, and grace alone must sum and close all our accounts, yea that the whole of practical Godliness must resolve there, I live, yet not I, but Christ liveth in me, and the life I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Galat. 2: ver. 20.   

QU. IU.  
I confess it is not easy, except men turn resolutely Atheists, to debate this Truth, but oh! what should it mean, that so few can be seen in earnest in such a throng of professed Christians, with that excellent study of Holiness, who yet come the furthest length in an assent thereto, and what might most help for this end?  
ANSW. It is irresistible grace which alone can make this effectual. But I shall offer some few enforcing motives for so great and necessary a study, with this one desire, that you might but in earnest think thereon, when alone. 1. That it is more excellent and desirable to exercise grace, than to enjoy comfort, when the more sharp and searching conflicts this meets with for trial, the more fruit and gain is going to the fore here and for ever; Yea are not the most remarkable assaults and trials of a Christians life some of his greatest opportunities for sowing to the Spirit, Ga. 6: ver 8. and being faithful to their measure and talon, Matth. 25: ver. 15. Yea such, wherein our blessed Head, in the truth of his grace in them, and marvellous power thereof, hath so conspicuous a triumph in each of his people, which should be accounted a gain to such, beyond the saddest loss they can sustain otherwise. 2. That not the least act, or exercise of Holiness, and whatsoever hath been done for the Lord can be lost, but shall be had in remembrance, and abide for ever, in its eternal reward; yea nothing of the Christians work in doing, or enduring, their secret wrestle against sin, the resisting of temptations, mortification, and patience for the name of Christ, when most hid from the eyes of men, shall be forgot by him who sees in secret, to meet them once and for ever, with their Master's acceptance, well done, etc. Matth. 25: ver. 21. in the fullness of joy, and their being rewarded before the Angels and all the Redeemed. O who would not run, though all the way should be through thickets of briers and thorns, who have such a joy and hope set before them? And that here is no doubtful or conjectural thing, go to the Scripture and see what is so expressly showed, 2 Cor. 4: ver. 17. For our light affliction which is but for a moment (whereby the Christians Sanctification is both tried and exercised) worketh for us a far more exceeding and eternal weight of glory, 1 Pet. 1: 7. That the trial of your faith being much more precious, than the Gold that perisheth, though it be tried with fire, might be found unto praise, and glory, and honour, at the appearance of Jesus Christ: and Rev. 14: ver. 13. And I heard a voice from Heaven, saying unto me, Blessed are the dead, who die in the Lord, from hence forth: Yea saith the Spirit, for they rest from their labour; and their works do follow them; They go not before, since it's the blood of Christ which only can do this, and make sure the Christians entry into that blessed Land: But they shall assuredly follow, and abide for ever before the Lord. 3. And is not Sanctification the highest excellency that humane nature is capable of, & no less marvellous than our redemption by Christ from eternal wrath, in having the soul thus subdued by grace, & to be made partakers of the Divine Nature? O how great and astonishing a thing is it, that the seed & principles of Holiness in the Christian soul should be preserved amidst such continual assaults of corruption within, & these temptations that are without, as a spark of fire in the midst of waters, which impetuously run to quench the same; yea that such a party, as the Devil, the world and the flesh, by which the most of mank ind is so visibly enslaved, and kept in chains, yet thus m ade to fall in their greatest strength, before the truth of Holiness, in the meanest of the Saints, though nothing here for them to boast in of themselves, but in the power of Christ thus resting upon them, 2 Cor. 12: ver. 9? That day, O blessed day! is approaching, when this Scripture shall be fully understood, which I have some ti mes thought on, as a truth of greatest weight, 2 Thess. 1: 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe: Which is not only to be admired by them, but in them: for what he hath wrought and perfected in them, as well as done for them. 4. Is it not known and tried, that without Holiness in its lively exercise, all assays for inward peace or tranquillity of mind, and that composure of the affections, which is both so comforting & beautifying of a Christian, will be in vain? and oh! what does remain, if this be not understood, what a present and sensible relief is here in Love, Humility, Meekness, Patience and Hope, to the saddest distempers of the mind? Psal. 1 19: ver. 165. great peace have they that love thy Law, and nothing shall offend them. That whilst Satan is at the furthest at work to faint and crush the Christian in his journey homeward: yet can he only reach a bruising of their heel, who are thus secured by the whole armour of God, from a thrust at their vital parts, Eph. 6: ver, 14. and therefore it is remarkable, that there is no piece of armour there given for the back, but only to such as withstand and resist, nor to those who fly. 5. Is not the fruits of Holiness that peculiar Revenue, which Jesus Christ calleth from his followers here, to adorn the Doctrine of the Gospel, and show his grace towards them has not been in vain? And are not these such fruits which can only be brought forth in the season thereof, a season that is short, and for all eternity will not recurre again? 6. It is sure, nothing is so lovely to ravish the soul with the glory and excellency thereof as this, were it spiritually discerned; to see and admire that infinite purity, righteousness, truth and love shining in the great pattern Christ himself, and what a marvellous lustre the reflection hereof hath, even on his followers here on the earth, in some begun conformity to his glorious image, whilst not one glance thereof in truth, (what ever be of a false show) is to be found in the whole world besides. Oh were it believed, how much of Heaven might be enjoyed here by a greater length in the study of Holiness, and what inexpressible joy, peace and serenity of Spirit doth assuredly wait thereon; what sweet facility and delight is thus reached in the Christians work, when their motion lies from the inward principles of a new life, yea that it is sure, the meanest this day is by grace called up to a higher state, than that of the greatest Monachs' of the earth, and if there were no greater interest and preferment to be looked after than what the world can bestow on any, we could not easily know what were desirable here in being men.   

QU. V.  
Since these truths are to the furthest convincing and clear, and that it is sure, this is the great business I have to follow in the few days I am to be upon the earth, to be assured of an eternal blessedness; I would in earnest know, what are the most clear and undeniable marks from the Scripture, of a being in Christ, and the certainty of conversion, that I lean not my peace here on some false ground, when it is so amazing at what rate many now own themselves to be Christians; for if I be deceived thereanent, and go with the multitude; Oh than I am deceived indeed, which eternity cannot recover again, through want of the serious trial of this within time?  
ANSW. It is a great business you are upon, and assuredly the highest work of a Christians life now to live for God, and to know they shall for ever be with him in glory: Oh! how rare are those in this age, who are on this trial, and to work out their Salvation in fear and trembling: Whilst such a throng is about the things of this life, as almost no time can be found for the one necessary thing. It is sure, to have an evidence of our being in the state of grace, is of more worth than all the trouble can be in acquiring it, and if such die in a mistake here, they are then undone for ever; But, it is strange, what means such halting and uncertainty in this matter, when it is so clear. 1. That there is a certainty attainable of ones state and being in Christ, as can make it easy to adventure into eternity with that assurance, for me to die is gain, Phil. 1. 21. and that Psal. 73: 24. He will guide me by his counsel, and afterward receive me to glory: Which I am sure, were it more understood, the greatest trial of a Christian then should be more how to bear his joy, than his griefs, even under the sorest pressure of affliction; yea the greatest acts of patience and self denial would be to be willing and submissive to stay for some time here. 2. It is sure, the Scripture leaves none to a doubtful or uncertain enquiry anent this; but hath so clear and distinct a sound, as none needs say, Who shall go up to Heaven, that we may know, whether we shall dwell there for ever, for the Word is near, Rom. 10: ver. 8. Deut. 30. ver. 12. and these things are written that our joy may be full, 1 Joh. 1: ver. 4. and that these who believe, may know they have eternal life, 1 Joh. 5: ver. 13. 3. Though the work of trial anent a Christians state be of greatest weight, yet lies it not in any long circuit, or many words, but it is such as from some few clear, plain and infallible marks, which are founded upon clearest evidence from the Scripture, may be with the furthest certainty determined. 4. It is to the touch stone, but not to the balance a Christian must here come for trial, that it be true in the kind, even whilst the degree and measure may be very small to their eyes. 5. But it is needful to know that the lowest degree of grace is above flesh and blood, so as none can come to Jesus Christ, without a drawing power from himself, and such a pull at the heart, as must bring the grip with it. But to come a little more near to your proposal. Do you in truth question, if you have ever yet past the new birth, and be in the state of grace, and where you shall dwell for ever? You may then bring it to a speedy close upon these clear and undeniable grounds. 1. That the Scriptures bring down before our eyes that greatest depth of election, so as it can be no more sure such shall be saved, who are predestinate to life, were it possible to see their names write in that secret roll of the eternal counsel of God, than it is sure such are elected, and shall undoubtedly be saved, who have come to Jesus Christ in the acceptation of his offer in the Gospel; for thus must we first make our effectual calling sure, and then we assuredly know our election. 2 Pet. 1: 10. 2. There can be no debate here, that where conversion is, the work of the Spirit must be then known in convincing men of sin. joh. 16: 9 since the great healer can be no Physician to the whole, but to the sick. Matth. 9: 12. such, who have been in some measure Pricked to the heart with such a sight of a natural state, the sinfulness of sin, the Spiritual extent of the law in some such measure and degree, as is needful to make room for Jesus Christ, who had never a weight on them before; that as the needle in the compass is in a continued agitation, and cannot fix unril it be at the right point and settle there, then, O then is there no possible quiet, until they have found a rest in Jesus Christ Matth. 11 29. 3. If any be in Christ, he is a new Creature 2 Cor. 5: 17. which is the new man that all must put on, who were ever savingly called, and thus know what it is to have that witness within of the sanctifying work of the Spirit, which is always a sure, though not always alike clear evidence of a new state and being in Christ Rom. 8: 1. Yea it is sure, the new birth must be once past here. Joh. 3: 3. else you are lost for eternity, and now judge what comforting evidence you have got of this, if you were to look death at this present hour in the face. 4. Is any thing more plain and express, than this is from the Scripture, that to such as are saved, the truth of the Gospel, and of a crucified Christ is the power and the wisdom of God? 1 Cor. 1: 24. and have you this witness to bear from undoubted experience, that you have got such a sight of the drawing power and beauty of Jesus Christ in the offer of the Gospel, that passeth natural understanding as hath determined your consent to the furthest to embrace so invaluable a bargain, though it should be at the rate to sell all to make such a purchase. Matth. 13: 46? 5. It is express and clear from the Scripture, that with a converted state there also is known a Spiritual light and discerning of the things that are freely given us of God 1 Cor. 2: 12. which they never knew before; yea, that there is no middle state betwixt these two, of being translated out of the darkness of nature into that marvellous light of the Gospel, which then shineth in upon the soul, when once that blessed day of conversion hath begun to dawn. 1 Pet. 2: 9 And now can you upon surest trial put to your seal that God is true herein? 6. Hath the Scripture left this either doubtful or dark in the least, that to such as believe, Jesus Christ is precious? 1 Pet. 2: verf. 7. he hath got their love, hath gained their heart and consent to be hence forth no more their own, but Christ's. 1 Cor. 6: 19 and here to take up their rest never to part, which must not want some trial, if the world, or if tribulation or distress will part them with his love. Now bring this near your thoughts what you know of such a mark. 7. Is it not clear, that with a converted state the war is begun that will never cease here, betwixt the flesh and the Spirit Gal. 5: 17. and as the regenerate part is at an advantage, the more vigorous is its opposition then against the flesh; yea against such secret and Spiritual evils that may lie most near, from their natural temper and constitution, as their right eye. or right hand. Matth. 5: 29. 8. Is it not with a renewed state by grace this also must be known, what the Spiritual way of service to God in the deauties of Worship is, in the newness of the Spirit, and not in the oldness of the Letter. Rom. 7: 6. yea to know in some measure the Spirit of Prayer, which so sensibly helpeth the infirmities of the Saints. Rom. 8: 26. and what have you thus found to answer so plain an evidence and mark as this, of your state and being in Christ? 9 Is there any thing dark or difficult here, that if you be risen with Christ, this will natively result from the same to seek the things that are above? Col. 3: 7. that where your treasure is, you will know then in some measure to have your heart and desire following, Matth. 6: 21. And some comforting converse with the thoughts of that glory which is to come, yea a rejoicing in the hope there of when you shall breath in that sweeter air of the higher Paradise, where love, joy, and oneness of heart with your blessed head, and the whole triumphant Church there shall then never admit the smallest interruption for all eternity. Now are not these few marks on such clear and undeniable Scripture grounds, as it is strange what should make this a dark business to any, who would not make it their choice to hold fast deceit, or go down with a lie in their right hand to the grave, though the comforting and clear evidence, thereof be not the same at all times, nor in the same measure and degree alike to all.   

QU. VI  
Since there is no questioning the Truth & evidence of such marks, where the Scriptures are so clear, I would desire to know also, what length is that which some may come in a temporary work, and a being an almost Christian, which is not saving; since this is my greatest interest within time, and knows not how soon the night cometh?  
A. You have that sure and unerring record of the Scripture to go to, where you may clearly see. 1. What a length there is in a form of knowledge Rom. 2: v. 20. and a form of Godliness without power. 2. Tim 3: v. 5. Yea that this may be in a high measure; and was not Judas one of the twelve? 2. It is there you may see, they have begun in the Spirit who have ended in the flesh. Gal. 3: 3. and what length such came who received the seed of the word, and had some discerneable growth a Little, yea forth with sprung up. Matth. 13: vers. 5, 6. Part of which was chocked with these thorns of the cares of the world, and others did quickly wither and go back, when persecution arose, having no solid root. A Scripture which should be much thought on, and deeply laid to heart by all who would not be deceived about a heaven and blessedness for ever. 3. You may see there likewise what length the foolish Virgins came. Matth. 25: 8, 9 Who wanted not a lamp and Visible Profession before others, as might gain a name and testimony in their day, & yet shut out for ever. 4. The Scripture will let you see also what eminent gifts, even Spiritual may be reached by a common work of the Spirit, where conversion was never known, Lord have we not Prophesied in thy name Mat. 22: 7. Yea that extraordinary inspiration is no infallible evidence of Sanctification. As in that strange instance of Balaam. 5. That some may cry unto God, and make mention of his name, but not in truth, you may read Esai. 48: 1. 6. That there is a glorying in appearance, and not in heart, you may see 2 Cor. 5: 12. Nor is it strange to see this at such a height, as with Jehuto invite the world to see their zeal for the Lord, & to inquire at others, if their heart be right, whilst his own was most false, & unstraight. The world is no stranger to this what length of a Profession hath been to mask a private interest with such a show and appearance: But let us consider these also. 1. That nothing is here either to wound or affright the least of the Saints, who are in earnest how to be saved, since Truth in the inward parts is that great thing which the Holy God regards and takes pleasure in and a few grains of this weigh down many talents of outward performances; Let the Righteous still hold on in his way, and he that hath clean hands wax stronger and stronger. job. 17: 9 2. It is a length that none can come whose heart is not in some measure sincere before the Lord, to have their salvation through Christ lie so near, as to be under some fears and tremble left they be deceived there in, so as they dare make a humble reference to the God of truth. search me and try, wherein there may be any deceit or falsehood, and lead me in a right way. Ps. 139: 23. 24. For when thus their heart condemn them not, they may have confidence then before God. 1 joh. 3: 21. 3. What ever hath been the furthest length of men's deceiving the world and themselves at once anent their Religion, yet can it not put the least blot on the spotless way of the Lord, and nothing doth the Scripture more dreadfully threaten, than any such false show; yea, it is there you may see this in its true Colours and how horrid it is. And the more it doth approach to Religion (which is so pure and undefiled) the more hateful and loathsome it is, so as even such as comply therewith in themselves, yet are enforced to loathe it in others.   

QU. VII.  
Though I am constrained to assent & subject to the Truth in what you have spoke, since there is no flying before it, yet may it not be safe to admit some delay a little, whilst men are in health, and strength of their years, yea have so much oft to throng them from their necessary concerns in the world, and lay this over until age and sickness may give more freedom, for being in such earnest about salvation, whilst it is not a laying the same aside, without some settled resolution to follow it in a fit time?  
A. Do but take so much time now as to reason thus with yourself, and then judge, whether it can be safely deferred, which. 1. Is the one necessary thing; and is not an eternity of such weight, that if there were many ages insured to us, much more a few days, which are wholly uncertain, here were enough to keep us in some continued throng. It is sure, either heaven and a glory there for ever, and the truth of a hell and everlasting torment must be to such but a dream, and a conjectural thing, else there could be no possible quiet without a knowing where they must dwell for ever. 2. Can this be deferred whilst we see time makes such swift dispatch, and that it is sure, while we now live and breath, we are a dying and hath it in some degrees begun, and advanced every hour of our life? and Oh! should dying men keep at a distance from the thoughts of death, who so oft may hear it sound; and the bell ringing for others? 3. Can this admit a delay to such, were it but for some few days or hours, who cannot possibly be secured, when they lie down at night, but their breath may be stopped by a sudden surprise of death ere they awake; yea thus sleeps at an adventure of being ere the next day in an irrecoverably lost state? 4. Can there be a delay here by such, who knows not only the night is coming, when none can work, but are so uncertain, if the first touch of sickness and approach of death be not a lethargy, wherein they can neither know, nor reflect on their own case, which I have known remarkably to have befallen some, who used to make such an account, they would take Religion to heart, when once they were dying? 5. Is it not needful such have the work of their day put by in the season thereof, without a daring to lay it over; when to be sick and die is so great and solemn a work by itself? 6. Was it not then too late for the foolish Virgins, to arise and bestir themselves, when they had lost their season of the Gospel, or to make ready upon a midnight cry, when they had slept the time of their work and duty, and is not this put upon record by the Holy Ghost, for all after ages; that they may be ready with their loins girded, and their lamps burning, who know that death certainly is before them, and knows not but that it come as a thief in the night? 7. Could they have an hours quiet, if their eyes were once opened to see that horrible pit they lie into of a Natural State, and what they are estranged from, of that blessed state of a Christian? But Oh! How little is this either understood or believed?   

QU. VIII.  
I confess I must either shut my eyes, or admit the certainty of these things; to press a present seriousness in making sure work for heaven: But what you touched last of men's not understanding the state they are in, puts me to a new enquiry, if ihiss can be meant of such as live under the light of the Gospel, yea converse with the same truths that others do, for what can the most discerning Christian see further in Scripture Truths, than such as exerce their reason and judgement about them as well as they: and what are these things that they have got a sight of, which those who are in the State of Nature, are wholly strangers unto?  
ANS. You know that it is no words can tell, what a thing day light is to them that never knew it, which can only be known by its own evidence; nor is it possible to give an account in another way of a spiritnal discerning the things of God, which not in degree but kind is as far above the light of nature and reason, as that of the sun is above a Candle. O what another thing is a spiritual acquaintance with the things themselves held forth in the Scripture, than any notions or knowledge of the Doctrine thereof, which may enable to talk or dispute, whilst the power and efficacy thereof was never known on the soul: yea nor the writing of the Law upon the heart; and to learn the truth as it is in Jesus. Ephes 4: 21. but for answer to your proposal, I shall tell you in a few words what such are admitted to see, yea are persuaded of the undoubted certainty thereof, whilst others neither know nor see what they see, but are wholly strangers thereto. 1. The excellency and loveliness of their beloved Master, so as to them there is but one Christ in Heaven and in earth, whose room none can fill but himself, yea can give that answer to such as inquire, he is altogether lovely; that is their beloved, with whom none, none may offer to come in competition. Cant. 5: 16. 2. They see and know a reconciled God in Christ with that assured evidence, as some times no cloud is betwixt Heaven and their soul, with that sensible intimation of Pardon and acceptance, as they are at the furthest sure, they see, feel and enjoy, what is not possible to express to others. 3. It is not that marvellous light only breaks then in, at their first entry into a spiritual state, but there is a sight sometimes a Christian hath of Scripture Truths, and breaking up of some further discovery there to their soul, that if they would give all the world, they cannot have at other times. 4. Such know assuredly the truth of a new nature, which is so wonderful, and wholly a supernatural thing, wherewith natural reason can have no acquaintance, nor is it strange how much others are in the dark to this, who know so little of their own soul what it means, except by the power and operations thereof. 5. Do you ask what such know or discern in the things of God to which most are strangers? they see the Glory and beauty of holiness, the truth of Spiritual things, which is the hidden things of God in a mystery. 1 Cor. 2: 7. yea thus are taken in to see these great things, not in a notion thereof, but in their Spiritual Nature, as they are sealed with power and efficacy on their soul? 6. It is given to such to know also, (which the Spirit only can reveal & teach,) what a sweet accord there is in these Depths of providence betwixt the Christians cross and their comfort, their being cast down, yet not destroyed, to be sorrowful, yet always rejoicing, yea in having nothing, yet to possess all things. and are not these such things that could never possibly have entered into men's thoughts, if they were not made known from a higher airth? It is true, the furthest that any of the Saints know here is but in part, yea many a dark and sad overclouding are such oft under. O if the most discerning of natural men could know what such are with that certainty persuaded of, as they are of their own being.   

QU. IX.  
These are great things you speak of, but since I have such cause to know, what influence and power the things of this earth have, which lies so near our external senses: could I be as fully persuaded of the certainty of these supernatural truths, and enjoyments of a spiritual life, to be sure and undoubted realities, as what I touch and feel; I think than I had got the world much under my feet, yea in another manner should look on the strange madness and distraction of most this day, whose continued work is how to grasp after a shadow; whilst they have no heart or desire for what is the Christians choice. I press this the more, since it is sure, one cannot be throughly persuaded of the truth of spiritual things as greatest realities, and that there is a state and life of Grace here, but they must be to the furthest sure of that Life of Glory, which is to come.  
ANS. It is strange, how such as look but at a distance, are not dazzled more with amazement at the report of these great things of Religion, and what Christians have in hope before them; but not to lose time, let me beseech your bringing these near your thoughts, when you are alone. 1 That it is an Argument of Power, not of words, which can fully quiet the soul of a Christian anent this. 2. You may but judge what a sad part that of the Saints were, if in this life their hope were only, or what could possibly be comforting to most in such a day, whose griefs are in earnest, if the Truth and Comforts of a spiritual life should be a doubtful thing to them. 3, What gain or interest could any snch possibly have to design a false Witness and Testimony, yea, with such assured confidence, from experience, if they were not at the furthest certainty thereof; yea thus to converse so much in the Duties of Godliness, where you see they cannot be but a toil to the flesh, if the peace of God, and Joy and Comforts of the Spirit were but a naked show? For this were to render themselves both desperately wicked and miserable at once, without any profit. Or what think you would make the affectionate parents press so much seriousness in following the Lord on their Children, and thus put them on so sad a bargain, whom they so dearly Love, if they knew it not to be their true interest here and for ever? 4. You know the Doctrine of the Gospel is a Doctrine of Holiness, whither the whole of that blessed contrivance doth most natively resolve. And is not the truth hereof write forth in such visible realities before your eyes, as it may be no less manifest in its Examples than Precepts? I hope there is no debating here. 5. It is sure, the discoveries of the word do not direct men to things a far off, but to such as brings the great things of the Gospel near, even in to their heart, so as to handle and feel by experience the truth thereof; and you know the consolation of the Spirit is not by words, but by things, giving into the soul a spiritual and sensible experience of the reality thereof, and of the Love of Jesus Christ let forth to them. 6. And are not these marvellous effects and operations of the Spirit of God, in subduing the soul by grace, so as to embrace an afflicted lot and tribulation for the Gospel, to take joyfully the spoiling of their goods, yea to dip their hands in the blood of a beloved sin, and find delight thus in doing violence to the flesh, such as may show that it is sure, Christians must know & enjoy, what they and most of the world are strangers to? And is it not above nature, or the furthest of humane reach to learn to be meek, humble, lowly, Patient in suffering, and self denying? 7. Such have lost a spiritual taste, or never had it, who knows nothing of that incomparable sweetness, which is in secret converse with God; that thus there is not a claim only to that glorious state which is above, but the first fruits and earnest so real, as will change the very countenance after some special times of near fellowship with Jesus Christ, so as in the greatest composure, they can say, I surely feel, I enjoy, & am sure, for the truth thereof. 8. What frequent transports Joy and delight have been in Christian's extremest sufferings for the truth, yea some times after a dark and dismal cloud over their soul? And why do not men inquire what should his means, or how such a thing were possible, if they had not got a sight, that could look them out of pain and trouble? Let me but further add, how strange, (but yet I hope no rare or unusual sight) is that of the outward man decaying or mouldering down to the grave, when the inward man is more discerneably strong and vigorous, than in times of greatest health?   

QU. X.  
I make not this question here, to debate, but to be further confirmed in the certainty of the truth, which is the greatest joy men can have on the earth, but I must confess, the greatness of these things is such, as may put the most Established to a stand; yea is it a small'business to be under such a call to embrace and accept of jesus Christ in the offer of the Gospel, and in him of a crown of Glory that fadeth not away, and is there not cause of fear for such as I am, to adventure here, which is so high, and far above what I can possibly think of?  
A. This must be matter of astonishment and wondering for all eternity, and it were well, if such an exercise were more begun here, to inquire and wonder at what we know of the great truths of the Gospel; but it is sure, it were the highest of pride, not humility to hold back where the Holy God calls; or for a perishing man not to throw out his arms and swim to a rock, when it is before his eyes, and is not the Gospel such a contrivancc, as the whole of the Saints since the beginning could not possibly have a wish beyond the same, to show forth that marvellous condescendence, freedom and plainness which is there, yea where none can be affrighted away who with desire did ever follow to this blessed airth. But since this is of such concern, not for a Christians Peace and Personal Encouragement only, but to bear witness to the blessed way of the Lord, and show how desperate an Opposition theirs must be, whose hearts are not melted and gained by such inexpressible tenderness and condescendence of the Gospel; let me speak these few words. 1. You know that such this is, as none can come wrong, if they come but in truth upon such an errand, as the felt need of Jesus Christ: and therefore is the Scripture so express here. Joh. 6: 37. and whosoever cometh to me, I will in no wise cast out, says he who is faithful and true, yea such, as the whole of the Scripture doth remarkably show, See Rev. 22: 17. and whosoever will, let him come and take of the waters of Life. 2. Such is his way, on whom the alone weight of his people's interest and salvation leans, as he both forms the desire of the souls of his people, and satisfies the same; nor can there be in truth a hungering and desire after him, but their Enjoyment is thus begun. Matth. 5: vers. 6. 3. What can be more condescending, than his way is to the lowest, whose soul doth but in a serious look follow, when it is in truth, when there is almost no more can be reached. Esai. 45: 22. if thus the heart be but laid open to seek a relief in him, yea to look as a far off to that, even to which they fear to approach. 4. And is not such his way, that the greatest thing he most expressy requires in the saddest case of felt and discovered guilt, is to flee in but for shelter to him from that dreadful pursuit of an awakened conscience? yea how marvellous is this that as their face is towards the Gofpel, there is the most sensible inlet to contrition and brokenness of heart, and serious exercise of repentance. which as a sweet and native result follows thereon? O! what is given for the furthest clearing hereof in the Scripture? See Zach. 12: 10. Act. 5: 31. 5. Such is his way, as he hath come under bond and promise by his faithfulness to make forthcoming to his people, which is only of grace, he hath promised to give what he requires, yea to work their works in them, as well as for them, Esai. 26: 12. 6. Such is his condescendence, that his people's security should lean on nothing in themselves, not on their own apprehending but being apprehended. Phil. 3: 12. Yea that when any of his people, broken under the sense of guilt have no Argument to make use of; or confidence to adventure, he finds them one in himself. Hos. 13: 9 O Israel, thou hast destroyed thyself, but in me is thy help. 7. Such is his way, where there is no exception of persons, but the poor made most dearly welcome, and brought near in his offer; when the proud, were they the greatest Monarches in the earth, he knows a far off. 8. This is he, and such is his blessed way, as the severity of the Law must serve for that very end, to commend Jesus-Christ and lead in to him, and the felt weight of sin bring a begun cure and relief therewith in the felt need of a Saviour. Matth. 11: v. 28. 9 Such is his blessed way, as yet did never break a bruised reed nor quench a smoking flax, Esai. 42: v. 3. Nor put such back, whose fear to adventure made them to stand a far off, with the poor Publican. Luk. 18: 13. Yea of whom, all who ever knew him must bear him this witness, he is tender and compassionate in his sharpest reproofs; and when he wounds sorest, then is it that he doth most earnestly remember with the sounding of his bowels towards them. Jer. 31: 20. 10. Such is he, & his way towards his Church here upon the earth, as he hath given some peculiar Lines in his Word, of his tender regard to such, even beyond others, who are most destitute of outward help Psal. 146: v. 7, 8, 9 Psal. 40: last. And comes so low to take in those that are most rejected of others, and may have least notice or regard at the time, and therefore, when he was himself on the earth, he was called a friend of Publicans and sinners, Matth. 11: 19 11. Such is his way, whose peace and acceptance hath so oft met his people, as a blessed surprisal, when they knew least how to adventure, and then given them a most unexpected welcome, when they have been under the greatest fears Psal. 18: 4: and 116: 3, 4. Luk. 15: 20. 12. Such is his way and marvellous condescendence, where mercy gets a preference to sacrifice. Matth. 9: v. 13. Where the widow's mite gives more in a little, than these of a great estate with much, being in singleness of heart thus given for the Lord. Luk. 21: 3. Yea where one half of the Christians work is in a right and serious aim therein, and is accepted according to that a man hath, and not according to what he hath not. 2 Cor. 8: 12. I shall but further add on so great a subject, that such is his way towards his people, as he not only calls, but causeth their soul to approach to him, by an inward touch of his power thereon; yea this most discerneably, when nothing else hath been left but to pray, and roll over their `case on his blessed hand.   

QU. XI.  
These are great things you speak of, and it is sure, must be to such as ever knew what a wounded soul is▪ under the tender hand of this blessed healer; but for that you have last mentioned of such a call and access for Christians to pray; yea that assuredly the prayers of such on earth go up to Heaven, and are heard and accepted▪ there, so as at all times, and under every weight and pressure, we may come and present our requests to the Glorious God, who lives and sees. This, I must say, seems to me one of the most marvellous things in practical Religion, yea hath put me to a stand, how men who are so much taken, as in a transport, with some singular experiment in nature, yet have such ordinary thoughts of this, if they be persuaded of its truth.  
ANS. This is marvellous indeed, though the way of most seem to bring under debate, if prayer be any thing more than some empty form or a piece of invention, rather than so great and serious a business; but I hope you know, 1. That none ever was called to take this on trust, or implicity credit the Testimony of others, but there is a solemn appeal here to every one's personal trial, for the truthand certainty hereof. 2. That it is with the first being of Christians, and when once a spiritual life is form in the soul, how prayer then is as their natural work, like the tendency and breathing of the child after the breasts. 3. And is it not clear that such have got a new acquaintance, and must know another society than men, to make their retirements sweet and desirable; yea that continued haunt and resort to this blessed airth, shows the truth of commerce and trading with another world, is known to such with the greatest of certainty? 4. Do but judge what could be possibly comforting to a Christian, when the lower springs of their encouragments are so visibly shut up, if this spring and passage were not open and tried in their surest experience. Is it easy to rejoice, and be comforted, when all things without do most remarkably frown, or to bear cheerfully out in such a day, when they may be pressed above measure, if there were not such an airth the world knows not of? & how it is the Christians midnight songs under the cross, have been oft sweeter than in any times of their outward prosperity; does it not witness, that it's no naked form or show could ever answer to this? 5. And when you see such discerneable advantage some of the followers of God in their day have beyond others, yea sometimes beyond themselves, in a vigorous and tender Christian walk; could this be but further followed: How easy were it to find, that those are they, who are most in the work and exercise of prayer, which hath so closely an intercourse with the vitals of Christianity; nor can ever one instance be given of one's flourishing and being fruitful in the way of God, and not much under the ground in this exercise, which is most an internal thing, where the loudest cry to Heaven maketh oft the least noise.   

QU. XII.  
These I confess, are clear, but what would most help to make this duty both comforting and easy, whilst there is such difficulty to many, how to express themselves thisway, and others find it a sore weariness to the flesh, yea less easy to be thus alone, and take some time for secret prayer, than to wait on public duties, or join with others in such a work?  
ANSW. I hope you know. 1. That as our tye to the public duties of worship is great and indispensible, to improve fellowship with others in the exercises of Godliness, yet most of a Christian and his work, is that which is least seen, and lies hid from the view of others; yea the most weighty duties of Christianity are the more retired and secret duties thereof, so that a true measure of a Christian, must not be from what he is in public, and converse with others, but what he is alone, where he lies open to his witness, who searcheth the heart. 2. Such can only blame themselves, and are sadly estranged from the truth of Godliness, if they know nothing else, but to be alone in their retirements, who are then called to an immediate fellowship with God in Christ, and to know the truth thereof on trial. 3. You know a natural motion is easy and without constraint, and were this once understood, how prayer is a soul-work, and to carrred forth from inward principles of a new nature then what was a sore toil here, becomes their sweetest delight; for to pray, is not an expressing to the Lord what should be one's desires, but a present breathing of the soul in desires after him: when the pleasure of Religion is so known with the power and life thereof. 4. The more weight and burden of the Christians case on himself, is a tried help for more facility and life in the work of prayer. O what sweet and refreshing hours have some sad and pressing burdens oft helped Christians to, which they should not have known otherwise? 5. The more frequency and continuance causeth true delight and freedom in this exercise, as the wearing out and neglect of this duty will quickly wear such out of any delight there, yea to make them disrelish any other part of Religion.   

QU. XIII.  
But is it not sore to continue in prayer, when there is no visible return; yea, that after most sensible and felt access in this duty, there seems oft a thicker darkness to follow?  
ANSW. It is not strange, though this be a trial indeed; yea sometimes in a more than ordinary way searching, which put the faith of so great and established a man to this stand, as to cry out Ps. 69: 3. I am weary with my crying, my throat is dry, while I wait for my God. But let us consider therewith. 1. That through the whole of the Scripture, it is so clear to be the Lords usual way to confirm before he try, yea to follow the greatest confirmations of his people's faith, with some remarkably sharp trials. 2. The waiting Christian could yet never say, a return came too late, but in the most fit and opportune season, even when it hath been longest deferred. How strange would these seem, yet most sweetly accord. Luk. 18: 7, 8. though he bear long, yet will he avenge speedily? 3. Is it a small thing to be answered with strength in your soul; and for being helped to wait, until the outgate more fully break up, since a divine power may be no less marvellously seen in the Christians support, than in the most astonishing delivery? 4. Is not a subdued Spirit, with a humble resignation to the Lord under a long deferred hope, a higher mercy, when truly considered, than the thing itself which we most follow? And are these losers, where thus more is given, than what they either sought or hoped for. 5. Is not this the surest way to make haste by onwaiting, and the choicest mean to gain time, and bring a Christian and his desire soon together? Which was the witness of a most experienced Christian, I have with much longing sought such a thing from the Lord, yet got no return, but when once I was helped through grace to give him his will, and to be resigned wholly thereto, then was it he gave me my will also in what I had sought? 6. The more prayer and wrestling hath come betwixt the Christians trial and outgate, is it not found the more comforting and sweet, when it hath come? that whilst hope deferred makes the heart sick, yet how great an interest does it pay in for the furthest loss and pain in onwaiting, when as a Tree of life, it hath at last blossomed after many a winter storm? 7. His thoughts are not as ours, and his way not as ours. Esai. 55: vers. 9 We see not at present nor can fathom the depths of divine providence, and how needful it is to have the heart brought low, that not only patience might have its perfect work, Jam. 1: 4. but a Christians being more fitted for the desired mercy. 8. But what do you expect, which is not of free and marvellous grace? For to continue in prayer is an expressly commanded duty, though no sensible fruit, or income should follow, yea can bring no price in its hand, to obtain what we seek. And should these quarrel with onwaiting, who have all this kept in their sight, I am not worthy of the least of the mercies thou hast showed to thy servant. Gen. 32: 10? 9 Could we ever know the use making and comfort of these great Promises to onwaiters, such as, Esai. 30: ver. 18. and 40: v. 31. Psal. 25: vers. 3. If grace were not thus kept in exercise.    

DIALOGUE III.  

QUEST. I.  
SInce we should find our delight most, where our true interest and greatest concerns lie; the late occasion we had to converse together on so necessary, and weighty a subject, doth press me to follow the same yet further, and to gain such an hour, when so many are unprofitably lost; and now let me seriously ask, may there not be a safe owning of some more lax conception of practical Religion, than what you have hitherto spoke seems to allow, since it seems very sad and affrighting to look on so great a part of those, who own the Doctrine of the Church, if there be not some greater latitude for Christians, both in their principles and practsces, yea whilst this wants not a great patrociny in the present time?  
ANSWER. It is not strange, where the truth is not received in love, that men kindle a light to themselves, and walk in the sparks thereof, but I hope you debate not the Scripture, where the safe way of being eternally saved can only be known; yea, that it is sure, could we make this way more large and br●ad, there were no conceivable interest or gain to conceal the same, which were so pleasing to most in these times. But since there is one way, and here alone must all the redeemed of the Lord get safe to that blessed land which is above, I hope ye dare own no other conception thereof, than is there expressly showed. 1. That it is such, where there is no possible latitude for shifting off Fear, Tenderness and Diligence in our Christian walk, and thus to make sure for eternal life. 2. That this is the straight and narrow way, where the multitude is not to be found, even of such as are under the outward call of the Gospel; and it is sure, another way will never be found to the second coming of Christ. Luk. 13: v. 24? 3. Such, as there can be no following the Lord there with a hid reserve, or regarding iniquity in the heart. Psal. 66: 18. or a cleaving to any private interest, so as to keep it up deliberately, and not adventure the same for Jesus Christ, were it as their right eye, or right hand. Matth. 5: 29? 4. There is no possible conception of Religion men can have from the Scripture to take off that indispensible necessity of the new birth, and writing of the Law upon the heart by the Spirit of God, yea thus to know Religion as an internal thing, which must first begin at the heart, before it come to the practice. Joh. 3: 3. 5. It is beyond debate also, that men must bring not their work only, but their thoughts and the principles of their motion to that Test of the Law, which is Holy and Spiritual. Matth. 5: 28. and that what be done, it be from integrity and uprightness of heart. But it is strange, what is there to enforce any to this, when such is the way of the Lord, that if there could be a latitude for a change, I am sure, none ever who knew it on trial, could have a wish or desire beyond what it is, nor is it possible for any to know the spirituality and power of Religion, and not know that sweetness and facility, that is thus in following thereof.   

QU. II.  
I cannot debate such clear and evident truths, though it may be matter of astonishment to see, what essays are by many, to oppose not only the power and spirituality of Religion in its practice, but in its principles also. But what do you mean by the delights and sweetness thereof, you have now spoke? Is it not from what is in hope, and in another world, but not here in the present enjoyment; since you know what prejudice is every where against this way, yea nothing seems more sad and afflicting than the Christians life within time, so as it is not conceivable oft what can be comforting in their lot?  
ANSW. This question, though strange and amazing in itself, yet is not for such as look but at a distance on the truth of Godliness, that lies so hid and deep upon the soul, and to whom a Christians life is indeed a mystery, but I judge it be not easy even for such to shift off, or get hid from their eyes the truth of these things, which so clearly show the alone sweet and desirable lot within time, must be that of a serious Christian, what ever the world be to him; with which. 1. The greatest Princes, the rich, and those that have lived most in the pleasures of this life, would be glade to die and join interests then. 2. Is such, as hath made it sweet and easy, yea on deliberate choice to many, to quite their greatest interest and Comforts within time; which flesh and blood could never have parted with, if the exchange had not been known to be much more gainful. 3. How desirable is that lot, where the Christian can follow his interest, by being abased as well as abounding, and by every thing that doth occur, may know how to be furthered thus in his way; yea rise by that which would most seem to bear him down, and lay him in the dust; yea thus to gain by greatest losses. 4. Such is the Christians lot, that as his duty and Comfort can never part, or the Testimony of his Conscience anent integrity and straightness cease to be matter of his rejoicing, so a serious subjecting and resignation to the Lord, will never cease to be his reward also in the close. 5. How sad and afflicting this lot may oft seem, it is here also their Joy is sown by weeping, where that Seed was never yet lost Psal. 126: 5? 6. Would you truly know the sweetness of a Christian lot? O do but come near and try, what Joy and Satisfaction is to be found in the cottage of such as knows the truth of living near God, and under the lively hope of the Glory which is to be revealed, more than in the most stately & magnific dwellings of others; what the mornings and evenings of many such are, their hid and retired walks, yea their Comforts sometimes in the night season; how sweet to tell the hours, as they are going by, which they know are bringing them more near to the eternity of Joy, and putting over some part of their appointed griefs here; with what refreshment these can look up to the Heavens, to the Sun, Moon and Stars, and triumph in the works of his hand, who hath form the same, whilst they know what a marvellous change ere long shall be in their state, when they shall be above these, yea shine forth as the Sun in the Kingdom of their Father. Matth. 13: v. 43. Hath not such, and they only the most desirable part even here, yea can truly feast upon their browu bread, with a satisfaction, beyond what ever the voluptuous man knew, who knows not that true peace & serenity of mind in Jesus Christ, which guards the heart from that dreadful sting that follows on the pleasures of sin? It is such can truly say (which was the word of one of the Ancients) O quam suave est carere hisce suavitatibus, how sweet to him was it to want these carnal delights, wherein others were wallowing; whilst their all is in Jesus Christ. But if you say, why is not this more discerneable amongst Christians? is not the cause here, that a living and vigorous Christian is become so rare a sight at this day? 7. It is these, who with Joy can converse with the thoughts of approaching death, whilst the sting and terror thereof is taken away. 8. It is these, who in the serious observing of providences both to themselves and others needs look no where, where they may not see what should tend to a further strengthening of them in the way of truth, and that the God whom they serve, assuredly is what he hath declared himself to be. 9 It is these, who with greatest quiet dare commit their interest to him, as knowing in whom they have believed, and what ever confluence of manifold temptations may sometime meet in their lot, yet knows they shall not be tempted above measure, but are still under his tender and watchful care, who even while he smites with one hand, does uphold with the other. 10. Such is their lot; as that which would seem the greatest pain in the Study of Godliness, which is by Mortification, to do violence to the flesh and lusts thereof, leads in also the greatest pleasures and delights.   

QU. III.  
I must confess, it is strange what prejudice most have at serious Godliness which they never knew upon trial: But what you me ane in this last instance of that interest Mortification to the flesh hath, in the Comforts and Enjoyments of the Christians life, is such I cannot easily comprehend.  
ANSW. This can alone be known upon trial. Yet do but seriously consider these 1. That the Scripture hath so expressly conjoined them together. Matth. 11: 29. take my yoke on you, and learn of me etc. and you shall find rest to your soul, which would seem a strange way to so desirable an enjoyment. 2 You know this also to be attested by the Saints in all ages, and with the greatest certainty of trial, what inexpressible sweetness and delight they have known and experienced in a suffering lot for Christ, and in such things, which in themselves were most embittering and grievous to the flesh. 3. None yet ever knew the Truth and Power of Religion, and not this also, that by a natural result, what ever tends to an abatement of the power of sin, in resisting thereto, how sore and grieving soever it would seem at first, leads into the greatest Delights and Comfort in the close. 4. It is here the Christians promised reward to wrestling against corruption, and a Body of Death, is in some degree given in, so as to know upon their own soul the Truth of that Peace, which is in a closely walking by this blessed rule of the Scripture. Gal. 6: 16. 5. And what a sweet Jubilee hath oft followed in their soul, on resisting and getting victory over some predomlnant evil, beyond what ever was known, in the furthest yielding and indulgenee to the flesh? 6. Is not the most truly Comforting use and enjoyment of the world found, by having the heart much subdued thereto, and thus kept off that dreadful rock of Love to the World, and eager desires after the same, whereon so many thousands have at last made shipwreck?   

QU. FOUR  
What are there not allowed desires after the world; and that it is truly warrantable for men to seek a further increase to their estate, and some larger interest this way?  
ANSW. Since this is an unquestionable Talon men have for their Master's use, and are accountable for, it puts it beyond question, that there is both a warrantable following and enjoying thereof, with Christian Sobriety; but these also would be deeply pondered herewith. 1. That Love to the world and things thereof, is so expressly a Scripture sign of a reprobat state. 1 Joh. 2: 15. and that no covetous shall inherit the Kingdom of Heaven 1 Cor. 6: 10. which was so convincing in the primitive times, as Covetousness upon any visible evidence was then a public scandal of the Church. 2. How such is the deceitfulness of riches, as is showed by our blessed Lord himself. Mat. 13 v. 22. that as briers and thorns this native tendency is to choke the Word of the Gospel, and make it unfruitful, even whilst it seems to have come forward some length. And if any cannot bear this, who may be in saddest hazard to split on such a rock, let them but go in and try the Scripture thereanent; and not think strange, that we neither may nor dare conceal the truth herein, without applying it to men's Conscience.   

QU. V.  
What suitable improvement is that which is necessarily called for, of the measure and talon which men have of things of the world, as might most tend to a solid peace and quiet of mind before the Lord herein, and to guard against such dreadful and evident hazard of eternal perishing, or splitting on that rock, on which the Holy Ghost hath set so signal a Beacon, by most express and multiplied warnings from the Scripture?  
ANSW. It is a great proposal you now make, to which in a few words, and with some seriousness I shall make this answer. 1. To consider what use ye would choose to make, or wish to have made of your interest in the world, if ye were at this hour to die, so as with peace on such an account to enter into eternity. 2. That this i; ' not left arbitrary to any their trading with such a Talon, and be concerned how to consecrat the gain thereof to the Lord; but it is a High Piece of Justice, and no less necessity to show mercy to those who are truly distressed, than to pay our Debts, since the great Lawgiver hath not left this indifferent more than the other, as is clear. Luk. 16: 10, 11, 12. 3. You would consider that riches is given to men as Stewards, and not Proprietors, Matth. 25: v. 14. I mean so as to reckon they may do herein at their own pleasure; and is unfaithfulness here a small weight to lie on the Conscience, and have no other account of their Master's goods to give, but that they applied them to their own use only? 4. Do but lay to heart, that such is this great Duty, in a faithful answering to one's Talon and measure of the things of the world, in a tender respect to the Condition and Necessity of the Saints, as in the Day of the Lord it is most noticed, and that which will be brought in Judgement against the reprobate, yea on which that dreadful Sentence there passeth, depart from me ye cursed into everlasting fire etc. Matth. 25: vers. 41. 5. To be faithful thus in answering to that Talon is clear, that it is to give and lay out yourself this way, where you can expect no return, or Compensation, otherwise it is but a self interest you follow, and not a giving to the Lord, nor is it a casting thy bread on the waters, Eccles. 11: 1. 6. To be faithfulhere is something else than that occasional outgiving to the necessities of any, on some present and pressing Object, since the Scripture, is so express, that here should be some proportion to every one's Measure and Estate, which ought to be seriously considered and laid aside, for which see that appointment Deut. 14: 22. & 16: 12. and how there it is held forth on moral & immutable grounds. 1 Cor. 16: ●. that every one should, as his measure can admit, be concerned in the improvement thereof. 7. This is not to entertain only some pressing call for this end, when it comes their way, but to search out the cause of the distressed. Job. 29: v. 16. Eccles. 11: 2. for thus the liberal man deviseth liberal things, etc. even in seeking Objects, that so excellent a grace may not want its exercise, each according to his Talon, where it may be truly said, thev receive more than they give: Which was a choice word of one, what ever I give, that I have, whilst the withholding of that which is. thus required, hath visiblv tended to poverty in many signal instances. 8. To be faithful here▪ is to have a serious respect to the end; that it be to a Disciple in the name of a Disciple, with a due regard to their present distress, and not by partiality, on some private interest and respects that may rise thereto, else they have cause to fear, that both Principal & Interest is lost, nor can they put this debt on the Lord, where such a sad bvass is with it. Matth. 10: v. 42? 9 To be faithful here is to follow this closely, so as not to be seen of men, else such have their reward, where this is an influencing motive, yea not to let the left hand know what the right hand doth. Matth 6: 3. Here the giver should shut his eyes when he opens his hand, with desire that it may never be known, until the dav of the Lord, that great day of retribution, when that which hath been done in secret shall be rewarded openly. Mat. 6: v. 4? 10. Here also is to be understood to give without grudging, cheerfully, as the true way to lay up treasure to themselves, knowing that the Lord loves a cheerful giver. 2 Cor. 9: 7. 11. To be faithful here, is to be given to Hospitality▪ with a tender regard forentertaining of strangers, for in such habit Angels have been entertained. Heb. 13: v. 2. 12. The bounds and limits of our actings here must not only be the household of faith, but a Tenderness, Condescendence and Readiness to help and relieve any distressed, even the Worst of men, as they have opportunity, which is so expressly required 1 Thes. 3: ver. 12. to abound in love towards all men, so as to do good, to be useful, and exerce Tenderness toward all, which should be found a more effectual mean to gain credit to the Gospel, than what is the way of many, who have a name and repute of Religion in this age.   

QU. VI  
What you have now spoke anent those, who have a large interest in the world, and in what terms they have it, is undeniable, I confess, from the Scripture; but this concerns a few, in respect of such as are of a Low and mean Condition in the World, and what can these have to compense the want of such a Talon and make their lot desirable or sweet?  
ANSW. I hope you will not bring these things under question, which may convincingly answer this. 1. That a serious Christian could yet never be so Low, but he hath much more than he wants, though he should be put to such a reckoning with Job. I have now neither Children, Friends, Honour, or Estate in the world to call mine own: but I know and am sure that my Redeemer lives. Job. 19: v. 25. and do you think that a man's lot, or the comfortable enjoyment thereof consists in the abundance of the things he possesseth Luk. 12: 15. 2. Have the poor and despised cause to quarrel with their lot, if they be in truth partakers of the Grace of God, when it is so clear, there can be no substantial good in riches or honour, which the Lord hath cast out of the Counsel of his Love towards those, on whom he hath set his heart from eternity? 3. Yea hath he not designed the most of the Elect to a poor, Low and afflicted Condition here? For you see your calling Brethren, how not many wise, not many noble etc. according to the flesh hath he chosen, 1 Cor. 1: 26, 27. 4. Hath not such a peculiar income in the way of the Promise, which these who are full, and abound most in the world cannot understand, and is not owned in the Scripture to be under such a necessity to live by faith, which made the Apostle give such a strange account, 2 Cor. 12; 9, 10. I take pleasure in my infirmities, in distress, inpersecutions, etc. that the power of Christ may rest on me. O what strong and vigorous acts of faith and love have oft followed the Christians low and mean state in the World, whereto such as were at ease have been wholly strangers. 5. Have such cause to quarrel with a low and despised lot, who the less they have here, whilst they have a sure evident for Heaven, knows they have the more before them? And whilst others may reckon what they have by year and property, can make another account what is their interest for all eternity, and not grudge the hireling's wages, who know they are Sons, and to abide in the house for ever, Joh. 8: 35. 6. Would such, were it put to their choice, have their good things in this life, or do they expect to find a Heaven out of Heaven, and is not that lot with greatest advantage suited to each of his Saints, that is most for promoting their eternal interest, and to make them meet to be partakers of the inheritance of the Saints in light. Col. 1: ver. 12. 7. It is not by the bulk you can judge on the Christians condition here in the World, a little gold is of more value than a great heap of some other metals, and a little that the righteous hath is more than▪ the riches of many wicked, Psal. 37: ver. 16. For there lies the blessing; and what a difference is there betwixt such, whose heart is gone up after his treasure, that is laid up for him in Heaven; and those, who mind earthly things and have their heart in their belly, Phil. 3: ver. 19?   

QU. VII.  
Such have a sweet and comforting part, whether the World smile or frown, who know there is an eternity of joy before them: But you see how many are not more low in their outward state, than dreadfully wicked and loose, without thc least serious weight of Religion on their soul.  
ANS. This may show, that no affliction, or the saddest lot here can of itself lead into Jesus Christ, without the efficacious and irresistible power of grace; but as to their part, who● are so visibly active to their own ruin, I must say, there seems not a more sad and astonishing sight, than such are, 1. Who thus follow the world with a weeping eye, and have their heart cleave so fast to it, which will scarce bestow one flattering smile on them, & knows not what gain they●might make of their present Affliction and strait. 2. Who thus seek the living among the dead, & their relief from the airth from whence they see they cannot have it, who have such greatest things laid in their offer, to make them here and for ever blessed. 3. That the very report of the gain of Godliness should not press them once to be this length, to know upon trial, what might be the certainty thereof, and if such an advantage can be truly reached here, as to make the poor man's life more Sweet and Comforting under all the toil of his hand, than if he had the greatest estate of the earth. 4, It may seem strange, what these can possibly reckon upon their Condition in being men, as desirable above that of the beasts of the field, who have so little either in hand, or hope to be comforting; to know only a sensual life with so small and almost indiscerneable advantage to satisfy the senses. It is true, many such entertain a hope of a blessedness to come, whilst they are wholly strangers to a life of grace here: But Oh! It is at such a rate, that the Scripture of God must be false, if theirs be true. 5 How amazing also is it, to see for what these perish, and lose their immortal soul, which is in itself a higher interest, than the glory and riches of all the Monarchies in the Earth, yea of more value, than the Sun and Moon? Yet as if this were but some trifle, how easily do such hazard the same for the smallest gain; yea it may be said, are content to serve Satan without the wages of visible pleasure and satisfaction which others have in the world. 6 Yea how strange is it, how many such, whose trade and employment lies most at sea, who thus have such peculiar enforcing Arguments, to be serious about Religion, yet are so visibly loose in their walk, and strangers to a Christian life.   

QU. VIII.  
It is sure, there are such of that employment, and I hope not a few, whose being convincingly serious in the things of God, with a Christian walk, to the credit of the Gospel, is beyond question. But since what you have spoke as to many of these, is too visibly manifest, what are these pressing Motives and Arguguments that such, whose calling lies most on the Sea, have more than others to take Religion deeply to heart?  
ANSW. You may judge what a pressing call such have to be in greatest earnest about their eternal state. 1. Who are through most of their time so near a bordering with eternity, in deaths often; and their life hanging so frequently in suspense before their eyes. 2. Such, who cannot but have their conscience oft struck with the sense of a Godhead, by seeing his marvellous power showed forth in the Depths, so as it may be said, they live and converse amongst wonders, to see that great Body of the Sea, how it is with such advantage made passable for Transport and Commerce; the regular course of its ebbbing and flow, with the singular use and subserviency of the tides; how it is shut up also with gates and bars, and hath its appointed bounds, without which there could be no reason how a bank of sand could restrain the great Oceans breaking forth. O! what a book is thus spread open for sea- faring men to read, and bring near their thoughts with wondering, to Fear and Worship him, whose voice is so known on the wighty waters; who turns the most impetuous storm into a calm at his pleasure, which is so far above all hnmane reach, & causeth the swelling of an enraged sea in a moment to know his command and be still 3. What ought such to be, who have not only been oft surprised with preventing mercy, when they were not aware from dashing on some shelve or rock, or falling in on a bank of sand, and thus brought out of greatest hazard, even before they were put in fear: But have oft likewise been rescued from the very Jaws of present Death, in that manner, when no visible or ordinary means could ever have answered thereto. Oh! Can such deliverance be so easily forgot, and what were then their thoughts of entering into endless eternity, and meeting grim death with such a surprise? was it not then a matter of earnest to pray? Or would you then have dared to break forth into an Oath? yea what a blessed state were you then made to reckon those in, who had been formerly serious about Religion, and how soon may such a surprisal meet you again? 4. What ought such to be, and are accountable for, who knows how many thousands have been swallowed up in these devouring Depths, and hears of such ordinary shipwrecks, whilst they are yet preserved? Oh! Doth not this marvellous long-suffering and tenderness of the Lord have some serious voice? Hath it yet never tended to melt your heart with sorrow and contrition, for so sad a return you have hitherto given to such forbearance. 5. What solemn and express engagements are many, if not most of such under, and accountable for, which their lips have uttered, when trouble was upon them, and when they were at the very brink of perishing, that if some extraordinary cast of providence had been deferred but a very few moments longer, they had been lost? Now set me seriously ask, what did you really intent? Was it to deal deceitfully with the most High, and be no more serious in the thoughts of this when ye were once at land? If it be so, how can you dare to pray and plead with the Holy Lord in a new Strait: Oh! let me beseech you, lay this to heart, and that to make use of your present calms at sea, for making sure your eternal interest, would help to make a sweet calm within on your soul when a storm arises. 6. Let me but add this what advantage such have, who have so clear an emblem of their life and condition here so frequently before them, how thus they are under sail, and moving to that port where once the anchor must be cast down never to be weighed again: yea how there can be no safe reckoning to get safe to that blessed, O blessed and desirable port of glory, without knowing how their course lies, which from the Scripture is more infallibly clear, than they can be by any Cart or Compass? Let me but further add, how strange it is to see some of these, so far from under the awe and dread of God; that they are not more concerned to put to sea, and work on the Sabbath, without any convincing necessity, than on any other day?   

QU. IX.  
What, is there such a necessity for strict observance of the Sabbath, as there is no warrantable liberty, both for recreation, and men's ordinary business, after the public worship is once past?  
ANS. I hope you will not dare to debate, 1. That the Christian Sabbath hath by the holy Ghost that impress and authority put upon it, of being the Lords day, a day which is set a part and consecrat to him, on a higher account, than the first creation, wherein God manifested in our nature did rest from all his works, for the Redemption of his Church; and from the new Creation; and saw that all which he had done was very good; that day never to be forgot, wherein the Redemption of his Church being perfected, he had a full acquittance for the whole debt of his elect Church; that day also, on which his most usual and solemn appearance to his Disciples after his Resurrection, was; and shall we deny such a tribute of our observance thereof, on so great an account: and to him, who hath given us our time, and is Lord of the Sabbath? 2. Since it is the alone prerogative of God to make a day holy, and that the first day of the week is that piece of our time, which is only set apart for him under the New Testament, should not such a solemn and consecrat time be applied to spiritual duties? and is the highest of sacrilege to turn that which is holy to civil or common actions, when they are no works of necessity or mercy, for than is such a day no more holy but common. 3. You know how deep the profanation thereof hath been oft found to draw on men's conscience, so as it is rare to see a flagitious person under any remorse, when brought to a scaffold, but hath been then enforced to cry out of the breach of the Sabbath, and how their guilt herein did stare them in the face, as a provoking cause of what had thus befallen them 4. Should not these dreadful marks of the holy judgement of God, which have been thus put both on persons and places, have an awe and dread on men's consciences; yea such instances, with these signal and convincing circumstances, as all might see, who looked but at a Distance thereon, the stroke pointing as with a finger, at the provoking cause? 5. Do we hope for an everlasting Sabbath in heaven, whilst here a few hours in spiritual converse with God, and the souls resting and solacing itself in him, is so burdensome a work; yea, whilst it is sure, the greatest of delights and pleasure known upon the earth are these which are Spiritual, to such as ever knew what it is to be Christians?    

DIALOGUE. IV.  

QUEST. I.  
SInce we have had this occasion to touch a little some of the great and weighty concerns of practical religion, I must yet press you with some few proposals, anent the present time we are fallen in, when such sad appearances and a faint almost every where now is, so as many are like to give over, as men astonished, and lose both their heart and hand at once in the matter of duty.  
ANSWER. We are indeed fallen in trying times. But consider also 1. What great confirmations have been given in to the truth ere our night grew so dark, and have now lost sight of them all. 2. What kept the saints from sinking an hundred years past, when to be burnt at the stake for the truth was one of the most usual lessons of Christianity; and to quite all for Jesus Christ? Yea, whence was it, that their strength and resolution grew, as the tide grew strong against them? 3. Look through the whole of the Scripture, and on the Church's condition under the New Testament, and I am sure, nothing can be more clear than this, that the greatest triumph that ever Jesus Christ hath had in his followers, was not in calm and prosperous times from without, but when they were at the lowest.   

QU. II.  
But how is it in such times of abounding light, as these now are, that these great confirmations of the truth, which were then given in by the Saints, are now so rare, yea much unkuown to most of this generation?  
ANS. The way of the Lord is still the same, and in all times his word doth good to them that walk uprightly. But it may be clear. 1. How such degrees of peace, comfort and assurance of the truth hath still kept some proportion to some more remarkable time and measure of the Saints sufferings, the spirit of God and of glory then resting upon them. 1 Pet. 4: 14. 2. Then was the life of faith, a following of the Lord fully, with a large venturing on hand in another manner known amongst his followers, than it seems to be at this day; and Oh! How rare a practice is it now to believe, when there are almost no sensible grounds to be comforting? 3 Though former ages had not that measure of light which is now, yet it may be seen how the awe and authority thereof was in another manner on the conscience of Christians, and their work to live religion, when there was no visible inducement to profess the same, but for the truth's sake; but they endured, as seeing him who is invisible, and did live and feed on the very marrow and substance of Religion in another manner, than seems by the most of Professors now to be understood.   

QU. III.  
What might be the most effectual mean for recovery, and to be led in the way of the promise of the Lords returning with these wont signs of his presence, when it seems to be so dark and dismal an hour now on the Church?  
ANS I hope with some assurance I may offer these. 1. That such as love the truth would with greatest seriousness watch against the present public, and prevailing evils of the times, to have their garments kept from the smallest touch and defilements thereof; I mean such evils, after which the multitude most runs, where the countenance and favourable aspect of great men seems most to follow, and is a most remarkable contagion in the time; for it is here the smallest accession will draw deeper on the conscience, & have a more difficult recovery than other personal infirmities, & a severe withstanding thereto lead in to most sensible enjoyments of the Spirit of God. 2. Let us inquire where the Testimony of the present day to the truth doth most lie, which may be more peculiar to some of the Reformed Churches of Christ than others; for in a closely adherence thereto we may assuredly hope for the outletting of the spirit of God, from his own promise, of having a special respect thereto. Rev. 3: 10. and 12: 11; and herein should the truth ma●e you free. It hath been the blessed disposal of the Lord, that this great interest of Christ in his being King and head over his Church, and the alone Lawgiver thereto, and that his Kingdom is not only within on the souls of the Elect, but over his Church, as a visible Politic body distinct from all the Kingdoms of the earth, is that great truth, which the Church of Scotland hath now in these late times had most peculiarly assigned to witness for Yea this great truth we may see not there alone, but else where most visibly opposed, & I hope will be owned, as the common cause of all the Reformed Churches, to whom thls crown and supremacy of their glorious head should be dearer, than all their interests within time. Great is that peace and joy will be found in a closely adherence thereto, a more large outpowring of the spirit might be hoped for to follow this Testimony, when it is now called for in the season thereof. 3. What a hopfull presage were it of the Lords return in this day, if both private Christians, and Ministers of the Gospel were found more pressed to bring into themselves their deep accession and share in the provoking cause of this great wrath now gone forth, and their being content to be abased and lie in the dust, that the unspotted righteousness of God might shine forth? we might then assuredly hope for some more visible signs of his presence, and a more joint uniting in knowing both the cause and cure of our greatest distempers. 4. What a blessed assay should this be to the Churches healing, if a greater oneness amongst the godly in these times, were with more desire and intenseness followed; who have this with such expresness left by our great Master, not only for the credit of the gospel, and promoting the interest thereof, but as a seal of our love and obedience to him? Oh! that so few are found with that suitable weight on their spirits to be concerned in this, as though this great duty of mutual freedom, could not be managed with that humble ceding, and prudent tenderness to others, as might tend to a further cementing in love; yea to go together in others hand without any jar. Let the things of God have a preference to our own things, and our Master's interest be dearer to us, than ourselves; and Christians will not then long be at so sad a distance with others; both in their judgements and affections, but that blessed strife should most appear, how to strive together, and not against other for the interest of Christ. Yea with this I must add, that which Christians should much study, and so natively resolves in mutual love and condescendence one to another, is humility, which when corruption causeth the mind to swell, will quickly help it to fall; and how sad is it, that such a name is not with greatest abhorrence entertained, as that of a party, o● keeping in there with; what? is Christ divided? or is there any other head and leader than he? who is Paul? or who is Apollo's? Or have we another interest, if we hope through grace to be accepted of him at his second Coming, but his truth to contend for, which without any personal quarrel or bitterness, we should with Levi know neither Father nor Brother? But oh! What we lose oft in the very manner of our deport and following of duty, when there may be a serious aim on both sides at one and the same scope, which calls much for a being alone, in a near fellowship with God, to meet together with more advantage.   

QU. IU.  
But you see under what reproach the way of the Lord is at this day, and how much the Credit of the truth suffers by sore and subtle reflections that are cast thereon.  
ANS. 1. What? doth this shake any, or render the truth doubtful, if ever they knew the power and certainty thereof on their soul? for it is sure, religion will never lose weight with those who know it in earnest, under the greatest cloud of detraction and contempt. 2. What can the furthest essays of such reach, who dare not avowedly deny the Scripture, but are enforced to own that which breaketh all their designs, since it is enough, the Testimony of God in his word is sure? nor can the Sun cease to shine, what ever thick vapours may darken the air a little to us. 3. Do but ask the greatest Reproacher of godliness, what his thoughts are, when death is looking him in the face, if he will put this in his Testament, or adventure to seal such a witness with his dying breath. O, is it not then, that the mockers are enforced to confess they now find religion to be a matter of earnest which before they scoffed at.   

QU. V.  
But it seems strange, what quiet and confidence many such, who are visible haters of the truth, and of the power of Religion, own in their way?  
ANSW. Friend, this is one of the sad mistakes most are in, but let me beseech you, come a little more near, and then see and judge what true peace and quiet such have, what ever present shun-shine they may be under from the World. 1. Who are so oft at work, how to bridle their conscience to frame diversions, and find out some false grounds of peace, whilst the truth of God upon any near approach is so visible a terror to them, 2. Why do these hate a searching ministry so much, though the word name none? Is it not because the light torments them, and they cannot stand before it? and are such to be envied by any? 3. How is the sense of guilt, and of their former way so affrighting upona surprising straight, or a near approach to death? or would you wish to die with such, on whose very countenance may be oft read, (let them conceal never so much,) these dreadful presages and fear of a judgement to come? 4. And is not wickedness a visible punishment to itself, which with such a sting and fear is haunted, as it may be seen, when they seek most to outdare their conscience, they find it stronger than they, and whilst no ground of fear or trouble is from without, yet a dreadful sound is in their ear, of what is to come? 5. Why are these under such dread to be alone, and thus in any measure serious with their soul, to look but over their own case, and is this a desirable peace or quiet? 6. And whence is it that so many, who have most derided holiness in their day, are pressed to inquire and call for some serious Minister of Christ; yea to desire such most, whom they hated before, when death once is dealing with them?   

QU. VI  
But whilst the times we are now fallen in are so remarkably sad and afflicting, what can the righteous do, or would most help against the embittering troubles and griefs of a Christian life?  
ANSW. Let us consider 1. How much of the Scripture is peculiarly writ for the afflicted, and such as have no visible help or comfort. 2. That the very nature of affliction and trouble is so far changed in its being sanctifiedly exercising, as in stead of poison to be made medicinal. 3. Are not the Christians saddest hours on as swift a course, as their time; and each hour and day putting by some part of its appointed measure? Yea though some thousands of crosses should be allotted you, they will come to one at last, 4. A few hours under the pain of a wounded Spirit, and the terrors of the wrath of God, would make such to reckon a freedom from this, (though with the sorest of outward affliction) were a sweet calm and deliverance. 5. Is not a sanctified cross, without any bounds set to the measure thereof, one of the most express Scripture signs of the love of God to his own, the want whereof might indeed be the Christians sorest trial, lest his share be with the World, and such were Bastards, not Sons? 6. If you can read the most dark and saddest providence with that Commentar of the Scripture thereon, you will then know how the Saints afflictions stand for blessings; Matth. 5: ver. 10, 11. and divers temptations to be a solid ground of joy and comfort, Jam. 1: ver. 2. 7. Consider but in the saddest affliction, how much sadder this might have been, and that they are not thus a scandal to the generation of the righteous. 8; What if a●l our life had been a continued tract of grief, bitterness and trouble, and but rarely the least of outward comforts dropped in, and so much only given as to keep from sinking? Oh! durst such quarrel, who knew of an eternity of joy in the close? 9 It was a right way the Lord led his people in, when he led them through a labyrinth of sore troubles in the wilderness, Psal. 107: ver. 7. and is there showed as an emblem of the journeying state of the Church and each of the Saints here. 10. One sight of that glorious Land which is above, with the first moment of the afflicted Christians entry there, will compense to the furthest a life time of sorrows and grief. 11. Is it not here the faith and patience of the Saints must shine forth, the trial whereof is a more invaluable thing, than all the treasures of the earth. 12. The season of enduring, you know, is but short, which for all eternity will never meet the Christian again; and Oh! would you lose even the least of such an opportunity, not in the trial of your faith and patience only, but of your love to Jesus Christ, that tribulation and distress was not able to separat betwixt him and you? Rom. 8: ver. 39 And your tried love under sorest outward pressures may be reported in Heaven and recorded there. I shall but add, how sweet must that be to a Christian, when he can say, Let my beloved come and eat of his pleasant fruits, Cant. 4. ver. 16. which to them had most pain and wrestle in bringing forth.   

QU. VII.  
What are these pleasant fruits, which can be found under the cross, and the many embittering griefs and troubles of a Christians life?  
ANSW. It is sure, no season hath been more remarkable for sowing to the Spirit and bringing forth much fruit for the Lord, than a time of the cross, and most searching trials that way; and these have been known to such as were suitably exercised thereby; the gain and pleasure whereof hath made the remembrance of their saddest hours sweet. 1. When contrition and tenderness, and soft walking before the Lord hath followed thereon; for such are his delight, in whom he takes greatest pleasure, Esai. 58: 15. 2. Humility, and the Christians getting his Spirit kept low, is such a fruit, as may make their reckoning sweet on any other loss; the way to know how to abound, is to know how to be abased. Phil. 4: 12. and this is one of the peculiar ends of afflicting Providences, to hide pride for men. Job. 33. 17. Oblessed they who are no less concerned to hide it from themselves. 3. Is it not a pleasant fruit, where, by the cross Jesus Christ is more endeared to his people, and thus precious unto them; their soul cleaving to him in desire and love, even when their soul cleaveth to the dust by a humbling rod? O what a rent and tribute is this, which in the Christians saddest hours only can be paid into their blessed Master? 4. A through resignation and surrender to the Lord and his disposal, is a rare and choice improvement of the Cross. Yea it is then found, a Christian to be nearest his mercy, and his burden most sensibly grow light; and that this makes a speedy ripening for times of refreshment from the presence of the Lord. 5. This great fruit is then to be sought after, by believing in hope, when it is against hope, which is one of the highest pieces of service for giving Glory to God, that a Christian here can be called to, and thus for putting to their seal, that God is true. 6. It is at the lowest Christians have the most remarkable advantage, by patient enduring for being more than conquerors through him that hath loved them. Rom. 8: v. 37. yea that thus the power of Christ resting upon them, may have in such a greater triumph, and over a more formidable party, than ever Alexander or Caesar could boast of in all their conquests.   

QU. VIII.  
Whilst it may be strange, how small a proportion the practice of most in these times seem to have to their light, and men's usual converse with religion more about the uppermost boughs, than to lie near the great and weighty things thereof; what might most help to put some deeper impression and weight of a Christians work on him, and provoke to seriousness, by having some greatest truths most frequently kept in sight?  
ANSW. You know, it is not the most marvellous things of Religion, nor if one should rise from the dead could deeeply work upon the heart without the Spirit of God. But I must tell you what was the desire of a Judicious Father to a hopeless son, when he was a dying, that he would but once a day take half an hour alone by himself, which upon trial and some deep reflection, afterward that young man had, what this desire might mean, was blessed to be a mean of his recovery: Oh! If most who are professed Christians were but once this length, that beside some retirement to prayer, they could but for a few moments be alone once a day to consider these truths, which I shall here instance. 1. What were desirable and comforting in the state of man, if it looked not higher than things seen, or his present abode in the world? 2. How swistly are the enjoyments of the earth, and delights of the flesh gone and perished in the present use thereof? 3. O what should this be to think seriously on, that the Gospel is an undoubted reality, and so far hath the Holy God been mindful of man and magnisied him, yea even beyond fallen Angels, that Jesus Christ should have come down to the world to make a purchase of such to himself, and save them from the wrath that is to come? 4. That the import of the Gospel is no less than an eternity of Glory, even to the meanest of the Saints; and what a blessed strait were this for a Christian; how to divide his wondering betwixt that which is now past, in the great work of Redemption, and that which is to come, in the full manifestation of Glory. 5. Let us think more frequently on this also, that the poorest now on the earth hath an immortal soul, that is of a more excellent nature, and more inestimable value, than these visible Heavens, the Sun, Moon, and Stars; yea such, as no less than the blood of the Son of God revealed in our Nature could ransom from wrath, and yet we put so small a price thereon. 5. That it is sure, so great and solemn a business as Death is before us, and we must know shortly what it means, and to enter into another world. O what will this once be, and should it not now deeply concern each, that death come not on all at once, by more frequent and serious converse therewith? 6. Let us but now bring near our thoughts what thoughts we shall have of the world, when our eyes are shuting upon it, never to enjoy this any more? And what thoughts that marvellous change must cause on men's spirits, when once entered into endless eternity? 7. How marvellous is this, that may cause our hearts to fail with wondering on some near converse therewith, that not only there is such a hope as to be for ever in Heaven, but that our nature should be so far advanced, even above the Nature of Angels, in that unconceivable Union with the divine Nature conjoined for ever, in our blessed head and Redeemer. 8. And what should this be to think on, that our Bodies, when laid in the dust, shall not only be assuredly raised, but made like to the glorious Body of Christ, Phil. 3: 21?