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FROM THE LIBRARY OF 
 
 REV. LOUIS FITZGERALD BENSON. D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
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 O that myWajs were diverted to keep thy Statutes 
 
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 T O 
 
 
 ETERNAL GLORY: 
 
 OR, 
 
 Brief Directions .to all Chrhlians how 
 to attain Everlafting Salvation. 
 
 To which are added* 
 
 Several other Divine Tracts: as, 
 
 I. Saving Faith discovered, in' 
 Three Heavenly Conferences be- 
 tween cur Blelfid Saviour, and 
 I. A Publican. 2. A Pharifse. j 
 3. A Doubting Chriftian. 
 
 II. The threefo'd State of a Chri-j 
 flian : 1. By Nature. 2. By 
 Grace. 3. In Glory. 
 
 III. The Scriptures Concord, com- 
 fi'.cd out of the Words of Scrip- 
 tures, by way of Queftion andAnf- 
 wer j wherein there is the. Sum 
 of the Way to Salvation, and 
 fpiritual Things compared with 
 fpuituai. 
 
 IV. The Charafter of a True Chri- 
 ftian. 
 
 V. A brief Directory for the great, 
 neceflary and advantageous Duty 
 
 JQ 
 
 cf Self-Examination, whereby 
 furious Chriftian may every Day- 
 ex mine himfelf. 
 
 VI. A mart Dialogue between a 
 Leirned Divine and a Beggar. 
 
 VII. B ams of the Spirit, or cor- 
 dial Meditations, enlivening, en- 
 lightning and glaidiog th- Soul, 
 
 Villi The feraphick Soul's ftU 
 umph in the Love of ( od ; 
 with fh >rt Remembrances ani 
 pious Thoughts. 
 
 IX f iitlox y Improved, or Chri- 
 ftian Applications and Improve- 
 ments of divers icmatkab 
 fages in Hi : 
 
 X. Koly -Breathing, in 
 
 divine Poems upon divers sub- 
 jects and Scriptures. 
 
 LONDON: 
 
 Printed for C. Hitch, and L. Lawes, in Peti 
 Rozv ; and J. Hodges, neur £ muccj 
 
 i) C C L V , 
 
L 
 
T O T H E 
 
 READER. 
 
 Chriftian Reader, 
 
 WH E N I confidcred that many 
 poor Souls are in thofe Days tof- 
 fed to and fro, and ready to be carried 
 away with every Wind of Dodtrine, by 
 the Sleights of Satan, and his cunning 
 Craftinefs to deceive j and that there are fo 
 many falfe Foundations to build upon, 
 whereon much Labour is fpent in vain ; 
 That Men do not fpeak the Truth in 
 Love, neither are they growing up to 
 him in all Things which is the Head, 
 even Chrift, Ephef. iv. 15. from whom, 
 
 * if 
 
iv To the R E A D E R. 
 
 if there be a Disjunction, and withou 
 Union with whom, all that we do is ac- 
 curfed ; I thought this little Treatife 
 might be very neceflary and ufeful fo r 
 eftablifhing the Hearts of Chriftians, and> 
 if the Lord blcfs the Reading of it, 
 may be as a ftill Voice behind them, 
 faying, This is the Way, walk in it, 
 that thou turn not to the Right-hand 
 nor to the Left ; for the Way into that 
 pleafant Path of Soul-Juftification before 
 God is in and through the Righteouf- 
 nefs of Jefus Chrifl, before whom all 
 our own Self-Rightcoufnefs is as filthy 
 Rags j for furely fhall one fay, in the 
 Lord I have Righteoufnefs and Strength, 
 in the Lord (hail all the Seed of Ijfraei 
 be juftified, and fhall glory, Ifaiah xlv. 
 24, 25. It is only the Dying of that 
 Juft One for us unjuft Ones which 
 muft bring us to God. He that knew 
 no Sin was made Sin for us, that we 
 (who were nothing but Sin) might be 
 made the Righteoufnefs of God in him, 
 
 2 Cor. 
 
To the R e a d e r; v 
 
 2 Cor. v. 21. Therefore, Chriftian Rea- 
 der, let all that is of old Adam in thee 
 fall down at the Feet of Chrift ; he on- 
 ly muft have the Preheminence ; he is 
 to bear the Glory ; he is to build the 
 Temple of the Lord, for he only is 
 worthy : He, by the Father's Appoint- 
 ment, is Foundation, Corner, and Top- 
 ftone alfo ; he is the Father's Fulnefs of 
 Grace and Glory ; whatever thy Wants 
 are, thou mayeft come to him, there 
 is Balfam enough in him to cure the 
 mofl wounded Soul, and the molt afflict- 
 ed Confcience. 
 
 1 have fubjoined feme other brief 
 Tra£ts, which are intended for the Ufe 
 of honeft plain-hearted Christians, to 
 flaew them the exceeding Willingnefs of 
 Jefus Chrift to help and fave poor, hum- 
 ble, repenting, and returning Sinners j 
 as alfo his rejedling and cafting off proud, 
 felf-conceited, and felf-righteous Pharifees 
 and Hypocrites, who having never been 
 fenfible of the exceeding Sinfulnefs of 
 
 Sin, 
 
vi To the Reader 
 
 Sin, do therefore never underftand the 
 abfolute Neceflity of a Saviour. The 
 good Lord help us to experience the 
 Truth of thefe wholefome Advices, that 
 by his Bleffing they may be made unto 
 all who read them, like Honey, fweet 
 to the Soul, and Health to the Bones, 
 and my Soul fhall rejoice therein, who 
 am, 
 
 Reader, 
 
 Thy Brother in the Faith aad 
 Fellowfliip of the Gofpel^ 
 
 Thomas Wilcox- 
 
A 
 
 GUIDE 
 
 T O 
 
 ETERNAL GLORY; 
 
 O R, 
 
 A Drop of Honey from the Rock 
 CHRIST. 
 
 CONTAINING 
 
 Brief Directions to all Chriftians hoftr 
 to attain a True and Saving Interest 
 in Christ. 
 
 A Word of Advice to my own Heart and thine. 
 Thou art a Chriftian by Profeffion, and d oft 
 partake of all the Ordinances of the Gofpel ? 
 Thou doft well, they are glorious Ordinan- 
 ces ; but if thou haft not applied the Blood of Chrift: 
 to thy Soul, and to the Root of thy Profeffion, it will 
 wither, and prove but painted Pageantry to lead thee 
 to DeftrucSHon ; if thou retain the Guilt of any Sin. 
 unrepented of, or any Self-righteoufnefs under it r 
 thofe Vipers will at length eat out the very Vitals of 
 it ; try therefore, and examine thy Soul with the 
 greateft ftriiinefs every Day, and obferve what Bot- 
 tom thy Profeffion and Hope of Glory is built upon* 
 whether the Foundation thereof be laid by the Hand 
 of the Blefled Jefus \ if not, it will not be able to en- 
 dure the Storm that will beat againft it ; Satan will 
 throw it all down, and great will be the Fall thereof, 
 Mat. 7. 27. 
 
 B Glorious 
 
A Guide to 
 
 Glorious Profeflbr ! thou muft be winnowed, 
 every Vein of thy Profeflionmuft be tried to purpofe ; 
 'tis terrible to have it all tumbling down, and to find 
 nothing whereon to fix thy Soul. Soaring Profeflbr ! 
 look to thy waxen Wings betimes, -for they will cer- 
 tainly melt with Temptations; what a Mifery will 
 it be to trade much, and break at length, having no 
 Stock, no Foundation laid for Eternity in thy Soul. 
 Gifted Profeflbr ! fee that there be not a Worm at the 
 Root of thy Religion, which will fpoil all thy flou- 
 rifhing Gourd, and make it die about thee in a Day 
 of Scorching. Look over thy Soul daily, and enquire 
 where are the Merits and Blood of Chrift vifible up- 
 on my Soul ? What Righteoufnefs is it that I ftand 
 upon to be faved by ? Have I got off", and parted with 
 all my Self- righteoufnefs ? Many eminent Profeflbrs 
 have come at length to cry out, in the fight of the 
 Kuin of all their own Merits and Duties, Undone , 
 undone to all Eternity. 
 
 The greateft Sins may be hid under the Perfor- 
 mance of the greateft outward Duties, and under the 
 greateft Terrors. See that the Wound Sin hath 
 made in thy Soul, be perfectly cured by the Merits 
 and Blood of Chrift ; not fkinned over by Duties, 
 Humblings, Inlargements, or the like; apply what 
 thou wilt befides the Blood of Jefus, it will poifon 
 the Sore. Thou wilt find^ that Sin was never truly 
 mortified, and that thou haft not feen the Lord Jefua 
 fuffering for thee upon the Crofs ; nothing can kill 
 Sin but the beholding of Chrift's Righteoufnefs. 
 
 Nature can afford no Balfam fit for Soul-cure ; 
 healing from thy own Duties and Merits, and not 
 Chrift, is the moft defperate Difeafe ; Poor ragged 
 Nature, with all its higheft Improvements, can never 
 fpin a Garment fine enough without Spot, large 
 enough without Patches, to cover the Soul's Naked- 
 nefs ; nothing can fit the Soul for that ufe, but the 
 perfect Righteoufnefs of the blefled Jefus. Whatfo- 
 
 evef 
 
Eternal Glory. 3 
 
 ever is of Nature's fpinning it muft be all unravelled 
 before the Righteoufnefs of Chrift can be put on; 
 whatfoever is of Nature's putting on, Satan will come 
 and plunder every Rag of it away, and leave the 
 Soul naked and open to the Wrath of God. All 
 that Nature can do, will never make up the leaft 
 dram of Grace which can mortify Sin, or look Jefus 
 Chrift in the Face at the great Day. 
 
 Thou art a ProfefTor of Chriftianity, thou goen: 
 to hear the Word preached, to Praying and Receiv- 
 ing the Sacrament, and yet for all this miferable 
 mayeft thou be ; look about thee, didft thou ever 
 yet fee Jefus Chrift to this Day, in diftinclion from 
 all other Excellencies and Righteoufnefs in the 
 World, and all of them falling; down before the Ma- 
 jefty of his Love and Grace, Ifaiah 2. 17. If thou 
 haft feen Chrift truly, thou haft feen pure Grace, 
 abfolute Righteoufnefs in him, every way infinite 
 and far exceeding all Sin and Milery. If thou haft 
 feen the Lcrd Jefus, thou canft trample upon all 
 the Righteoufnefs of Men and Angels, as not 
 able to bring thee into Acceptation wiih God. If 
 thou haft feen Chrift, thou wouldft not willingly 
 perform any Duty without him for ten thoufand 
 Worlds, 1 Cor. 2. 2. If ever the holy Jefus 
 hath .been difcovered truly to thy Soul, thou then 
 faweft him to be a Rock higher than all thy Self- 
 righteoufnefs, yea than Sin or Satan, Pfalm 61. 2. 
 aud this Rock doth follow thee, 1 Cor. 10 4. and 
 there will be continual Influences and Droppings of 
 Honey and Grace out of that Rock to fatisfy thee, 
 Pfalm 81. 16. Examine thy Heart if ever thou didft 
 behold Jefus Chrift as the only begotten of the Father* 
 full of Grace and Truth , John 1. 14, 16, 17. Be fure 
 that thou art really come to Chrift ; that thou haft 
 anfwered his Call to thy Soul, and haft clos'd withe 
 him for Juftification. in 
 
 £2 ^cihe 
 
4 A Guide t$ 
 
 Men talk bravely of believing whilft whole and 
 found, yet few truly know what it is. True faving 
 Faith is the moft wonderful thing in the World -, if 
 thou add any of thy own Defervings to it, thou fpoil- 
 eft it. Jefus Chrift will not fo much as look at it for 
 believing j when thou believeft and comeft to Chrift, 
 thou muft leave behind thee all thy own Righteouf- 
 nefs, and bring nothing but hearty Repentance and 
 Sorrow for thy Sins. Oh this is very hard, to leave 
 behind thee all thy Self-Holinefs, Sanctification, Du- 
 ties and Humblings, to rely upon none of thofe, but 
 only to bring thy Sins and Miferies before him ; and 
 yet thus muft thou do, or elfe Jefus Chrift is not fit 
 for thee, nor thou for him ; he will be an abfolute 
 Redeemer and Mediator, and thou muft fee thy felf 
 a wretched undone Sinner, or elfe Chrift and thou 
 wilt never agree ; it is the hardeft thing in the World 
 to take Jefus Chrift alone for Righteoufnefs, and yet 
 that is to acknowledge him to be Chrift ; join any 
 thing of thy own with his Merits, and thou wilt lofe 
 thy Labour. Whatever comes in for Acceptation, 
 when thou goeft to God, except the bleffed Jefus, call 
 it Antichrift, bid it be gone, and make only the 
 Righteoufnefs of Chrift triumphant ; all befides this 
 muft fall, if he ftand, and thou fhalt rejoice in the 
 Day of the Fall thereof \ Ifa. I. 10, II, 12. Chrijl 
 alone did tread the Wine-prefs^ and there tvas none with 
 kiw 9 Ifa. 63. 3. and if thou join any thing to him, 
 he will trample upon it in Fury and Anger, and ftain 
 his Raiment with the Blood thereof. 
 
 Thou thinkeft it eafy to believe ; was ever thy 
 Faith tried in an Hour of Temptation, and with a 
 thorough fight of Sin ? Waft thou ever put to grapple 
 with Satan, and the Wrath of God lying upon thy 
 Confcience ? When thou waft as it were in the 
 Mouth of Hell and the Grave, did God then fhew 
 ihec Jefus Chrift as a Ranfom and Righteoufnefs ? 
 Couldft thou then fay, 0, / fee Grace enough in 
 
 Cbri 
 
Eternal Glory. 5 
 
 Chriji? Thou mayeft eafily fay thou believeft, but it 
 bigG;eft Word in the World ; untried Faith is 
 uncertain Faith. To true believing there muft go a 
 clear Conviction of Sin, and the Merits of the Blood 
 of Chrift, and of his Willingnefs to fave upon this 
 Confideration meerly, that thou art a fenfible and re- 
 penting Sinner ; thefe things are all harder than to 
 make a World. Ail the Power in Nature can never 
 enable a Soul to get up fo high in a Storm of Shi 
 and Guilt, as really to believe there is any Grace* 
 any Willingnefs in Jefus Chrift to fave him, unlefs 
 he fre aflifted by Divine Grace. When Satan chargeth 
 Sin upon the Confcience, then for the Soul to bring; 
 his Sins to Jefus Chrift, and beg his pardoning Mer- 
 cy, this is Gofpel-like, this is to make him a Sa- 
 viour, he ferves for that ufe alone, his Blood and 
 Merits alone are ncceftary for Salvation > that's thfc 
 Sum of the GofpeL 
 
 When the Soul in Duties and DiftrefTes can fay 
 nothing but, Jefus Chrift I depend on alone for 
 Righteoufnef?, Juftification, Sandtification, and Re- 
 demption, 2 Cor. 1. 30. not on my own Duties, Per- 
 formances, or Graces ; that Soul hath got above the 
 Billows -, for ail our Temptations, all Satan's Ad- 
 vantages and all our Complainings are laid in Self- 
 rightecufnefs and Self-excellency, and God purfues 
 thefe by letting Satan loofe upon the Soul, as Laban 
 purfued Jacob for his Images which Rachel hid, Gen. 
 31. Thefe muft be torn from thee, be as unwilling 
 as thou wilt, fince they hinder Jefus from approach- 
 ing to thee 5 and till Chrift come in, Guilt will not 
 out j and where Guilt is, there is hardnefs of Heart ; 
 and therefore, much Guilt argues little, if any thing, 
 of Chrift \ when Guilt cries and difturbs thy Soul, 
 take heed of getting it allayed any way but by the 
 Blood of Jefus Chrift, any thing elfe will tend to 
 hardning \ make Chrift thy Peace, Epb. 2. 14. Reft 
 not in thy Duties, Tears, nor nothing elfe, but in 
 B3 the 
 
6 'A Guide to 
 
 the Righteoufnefs of Chrift alone ; thou mayeft lofe 
 him by trufting in thy Duties, as well as by thy 
 Sins ; look unto Jefus, and do as much as thou wilt ; 
 ftand with all thy Weight upon his Righteoufnefs ; 
 take heed of having one Foot on thy own Righteouf- 
 nefs, and another on Chrift's. 
 
 "Till the Lord Jefus come to fit on high upon a 
 Throne of Grace in thy Conscience, there will be no- 
 thing but Guilt, Terrors, fecret Sufpicions, and the 
 Soul hanging between Hope and Fear, which is an 
 ungofpel-like State. He that fears to fee Sin's utmoft 
 Violence, and the utmoft Wickednefs and Hell of 
 his own Heart, he fufpefls the Merits of the great Re- 
 deemer ; be thou never fo great a Sinner, yet come to 
 Chrift fenfible of thy Sins, and ftrive to make him thy 
 Advocate, and thou (halt certainly find him Jefus 
 Chriji the righteous , I John 1.2. In all the Doubt- 
 ings, Fears, and Storms of thy Confcience, look 
 continually at Chrift Jefus Do not argue with Satan* 
 what he defircSj but bid him go to Chrift, and 
 he vvili anfwer him ; 'tis his Office as he is our Advo- 
 cate, 1 John 2. 1. It is his Office to anfwertheLaw 
 as our Surety, Heb. 7. 22. It is his Office to anfwer 
 Juftice as our Mediator, Gal. 3. 20. 1 Tim. 2. 5. 
 and he is fworn to that Office, Heb. 7. 20. 21. Beg 
 of Chrift there to do it; if thou wilt do any thing 
 thyfelf, as to Satisfaction for Sin, thou renounced 
 Chrift the Righteous, who was made Sin for thee^ 
 2 Cor. 5 21. 
 
 Satan may alledge and corrupt Scripture, but he 
 cannot anfwer Scripture ; it is Chrift's Word, and of 
 mighty Authority, who foiled Satan with it, Mat. 4, 
 In all the Scripture there is not an ill Word 2gainft a 
 poor- Sinner ftript of Righteoufncfs; nay, it plainly 
 points out this Man to be the fubjeft of the Grace of 
 the Go r pel, and none elfe Believe but Chrift's wil- 
 lingnefs to pardon and fave, and that will make thee 
 willing; if thou findeft thou canft not believe, befeech 
 
 him 
 
Eternal Glory. j 
 
 him to help thee, he works to will and to doof his good 
 Pieafure, Phil 2. 13. Mourn for thy Unbelief, which 
 is fetting up of Guilt in the Confcience above Chrift, 
 
 d undervaluing the Merits of the blefled Jefus, ac- 
 counting his Blood an unholy, a common and unfa- 
 tisfying thing. Thou complaineft very much of thy- 
 fe\i'i do thy Sins make thee to look more at the 
 Righteoufncfs of Chrift, and lefs at thy own ? If fo, 
 then thou art in the right, elfe complaining is but 
 Hypocrify. To be looking and relying upon Duties, 
 Graces and Enlargements, when thou fhouldft be 
 eyeing of Chrift, that's pitiful, and will be apt to 
 make thee proud, but the fight of the Grace of the 
 Lord Jefus will make thee humble. By Grace ye are 
 faved. Eph. 2. 5. 
 
 In all thy Temptations be not difcouraged ; Jam. 2. 
 Thofe Waves and Surges may be raifed, not to break, 
 hut to have thee off thyfelf, on to the Rock Chrift. 
 Thou mayeft be brought low, even to the Brink of 
 Hell and Defpair, yea even ready to tumble in, but 
 thou canft not be brought lower than the Belly of 
 Hell (and there many Saints have been) yet there 
 mayeft thou cry, there mayeft thou look toward the 
 Holy Temple, Jonah 2. 2, 4. Into that Temple 
 none might enter but purified ones, and with an Of- 
 fering too, Acts 2. 26. But now the Lord Jefus is 
 our Temple, Sacrifice, Altar, and High-Prieft alfo, 
 to whom none muft come but Sinners, and that 
 without any Offering but his own Blood once offer- 
 ed, Heb. 7. Remember all the Patterns of Grace 
 that are in Heaven. Thou thinkeft, O what a Mo- 
 nument of Grace (hall I be ! Alas, there are many 
 thoufands as rich Monuments of Mercy in Heaven 
 as thou canft be. The greateft Sinner did never pofe 
 the Grace of Chrift, if he were truly fenlible of his 
 Iniquities ; therefore do not defpair, when the Cloud 
 is at blackeft, even then look toward Jefus Chrift, 
 who is the (landing Pillar of his Father's Love and 
 B 4 Grace, 
 
I A Guide to 
 
 Grace, fet up in Heaven for all Sinners to gaze Upon 
 continually. Whatever Satan or thy own Confer- 
 ence fay, do not conclude againft thyfelf \ the Lord 
 Jefus fhall have the laft Word, he is Judge of the 
 Quick and Dead, and rnuft pronounce the final Sen- 
 tence : His Blood fpeaks Reconciliation, Col. i. 20. 
 Cleanjingi i Joh. I. 7. Purchafe, A£ts. 20, 28. Purg- 
 ing, Heb. 9. 13, 14. RemiJJion, v. 22. Liberty > 
 Heb. 10. 19. Juftification, Rom. 5. 9. Nighnefs to 
 Cod, Eph. 2. 13. Not a drop of his Blood /hall be 
 loft. Stand therefore and hearken what God will 
 fay, for he will fpeak Peace to his People, that they 
 return no more to Folly, Pfal 15. 8. He fpeaks 
 Grace, Mercy and Peace, iTim. 1. 2. That is the 
 Language of the Father, and of his Son Jefus Chrift \ 
 wait for Chrift's Appearance as for the Morning Star, 
 Rev. 22. 16. He fhall come as certainly as the Morn- 
 rang, and as refrejhing as the Rain, Hof. 6. 3 The 
 Sun may as well be hindred from rifing, as the Son 
 of Righteouinefs upon the mourning Soul, MaL 4. 2. 
 Look upon Jefus therefore as well as upon thy Sins, 
 and when thou grieveft for them, be fure to have an 
 Eye towards his Satisfadion, Zach. 12. 10. 
 
 In every Duty look at the Lord Chrift; before 
 Duty to pardon, in Duty to aflift, and after Duty to 
 accept, without which thy Performance will be but 
 carelefs and carnal ; do not legalize the Gofpel, as if 
 part did remain for thee to do and fuffer in thy own 
 Strength, and by thy own Power; as tho' Chrift 
 were but an half Mediator, and thou muft bear part 
 of thy own Sin, and make part of Satisfaction. Let 
 S,n break thy Heart, but never deftroy thy Hopes in 
 tie Gofpel ; look as well at Juftification and SancSii- 
 fication ; and in performing the higheft Commands, 
 confider Chrift Jefus not as an Exa&or to require, but 
 as a Debtor and an Undertaker to work in thee and 
 or thee. If thou haft hitherto relied upon thy own 
 Duties and .Qualifications, more than upon the Me- 
 rits 
 
Eternal Glory. 9 
 
 ritsof Chrift, it will coft thee dear, no wonder thou 
 goeft about complaining : Graces may be Evidences, 
 but the Merits of the Lord Jefus only muft be the 
 Foundation for thy Hope to bottom on 5 Chrift only 
 can be the Hope of Glory. Col. 1. 27. 
 
 When we come to God, we muft bring nothing 
 but Chrift and his Satisfaction with us ; any Ingredi- 
 ents of our own Excellencies or Qualifications will 
 corrupt and fpoil our Faith : He that builds upon Du- 
 ties, Graces, or any outward Performances, he 
 knows not the Merits of the Holy Jefus. This makes 
 believing fo hard, and fo far above Nature ; if thou 
 believeft, thou muft daily renounce all manner of re- 
 liance upon thy Privileges, thy Obedience, thy Sanc- 
 tification, thy Duties, thy Graces, thy Tears, thy 
 Meltings, thy Humblings, and nothing muft be ad- 
 vanced but Jefus Chrift ; thy own Works and Self- 
 fufficiency muft be every way deftroyed, and thou 
 muft take all out of God's hand; Chrift himfelf is 
 the Gift of God, John 4. 10. Faith is the Gift of 
 God) Eph. 2. 8. Pardon is a free Gift. Rom. 5. 16. 
 Ah! how r does Nature ftorm, fret and rage at this, 
 that all is of Gift, and that we can purchafe nothing 
 with our Actions, our Tears, nor our Duties ; that 
 all natural Workings are excluded, and of no Value 
 in Heaven. If Nature had been to contrive the Way 
 of Salvation, it would rather have put it into the 
 Hands of Saints or Angels to fell it, than into the 
 Hands of the blefted Jefus, who beftows it freely, 
 and w T hom therefore Nature fufpe&s. Nature would 
 have fet up a way to purchafe Heaven only by doing, 
 and therefore it abominates the Merits of Chrift, 
 and w r ould do any thing, though never fo difficult 
 almoft, rather than to go to Jefus Chrift, and clofe 
 with him^ Chrift will have nothing, and the Soul 
 would force fomething cf its own upon him, and this 
 Cv.uks the great Controverfy between them. 
 
 B 5 Con- 
 
io A Guide to 
 
 Confider, your Soul ! Didft thou ever yet fee the 
 Merits of Chrift, and the infinite Satisfaction made 
 by his Death ? Didft thou fee this in a time when 
 the Burden of Sin and the Wrath of God lay heavy 
 tipon thy Confcience? that's Grace \ the Greatnefs of 
 thrift's Merits are not known but to a poor Soul at 
 the greateft Lofs ; flight Convictions will have but 
 Sight, low Prizings of the Blood and Merits of the 
 Lord Jefus. Defpairing Sinner ! thou art looking on 
 thy Right hand and on thy Left, and faying, Who 
 *will Jhew us any good? Thou art tumbling over thy 
 own Works and Duties to patch up a-Righteoufnefs 
 to fave thee, but miferable Comforters will they be 
 unto thee, except thou look up unto Jefus : Look 
 ttnto him and be faved, all the Ends oj the Earth y 
 there is none elfe : he is a Saviour, and there is none be- 
 fides him, Ifa. 45. 21, 22. Look any where elfe, 
 and thou art undone, God will accept of nothing but 
 the Interceflion of his beloved Son, who is lifted up 
 m high (as the brazen Serpent was in the Wilder- 
 nefs) that the Ends of the Earth, even Sinners at the 
 greateft diftance, may fee him, and look toward him 
 and befavtd. The leaft true Mght of Jefus Chrift will 
 be faving to thee, the leaft Touch will be healing to 
 thee, and God intends thou (houldft look at him, 
 for he hath fet him upon a high Throne of Glory, in 
 the open View of all poor miferable Sinners. Thou 
 haft infinite Reafon to look at him, no Reafon at all 
 to look off of him, for he is meek and lowly of Heart, 
 Matth. 11. 29. He will do thathimfelf which he re- 
 quires of his Creatures, bear with their Infrmities y 
 Rom. 15. I. He will re/lore with the Spirit of Meek- 
 itefs, Gal. 6. I. And bear thy Burthens, v. 2. He 
 •\v\l\ forgive not only j even times, but feventy times feven, 
 Matth. 18. 2i 3 22. It almoft put the Faith of the 
 Apoftles themfdves to a ftand to believe this, Luke 
 
 17. 4, 5. Becaufe we think it hard to forgive, we 
 
 think Jefus Chrift doth fo too, 
 
 •9 We 
 
Eternal Glcry. i 1 
 
 We fee our Sins great, and judge them almoft un- 
 pardonable, and we think the Lord Jefus doth fo 
 too, and thus we meafure infinite Love with our 
 fhort Line, infinite Merits with our Sins, which is 
 the greateit Pride and Blafphemy, Pfal. 103. II. 
 Ifa. 40. 15. Hear what he faith, 1 have found a 
 ranfom, Job 33. 24. In him I am ivcllpleaftd. Mat. 3. 
 17. God will have nothing elfe, neither will any- 
 thing do thee good, or fatisfy thy Confcience, but 
 Chriit, who fatisfied the Father, upon whofe account 
 all Grace and Merq? is beftowed upon thee. Thy 
 Deferts are Hell, Wrath, and Rejection; Chrift's 
 Merits are Life, Pardon, and Acceptation with God. 
 He will not only fhew thee what thou ueferveft, but 
 he will beftow his Merits upon thee. 'Tis Chrift's 
 own Glory and Happinefs to pardon ; remember that 
 when he was upon Earth, he was more converfant 
 among Publicans and Sinners than Scribes and Pha- 
 rifees, who were his profefled Adverfaries j for they 
 thought themfelves righteous ones : It is not fo as 
 thou imagined:, that his State in Glory makes him to 
 negledt or fcorn poor iinneis ; no, he hath the fame 
 tender and companionate Heart in Heaven that he 
 had upon Earth ; He is God, and change th not. He is 
 the Lamb of God that tnketh away the Sins of the Worlds 
 "John 1. 29. He hath gone through all thy Tempta- 
 tions, Dejections, Sorrows, Defertions, Rejections, 
 mat. 4. 3. to 12. Mark 15. 34. Luke 20. 44. Mat. 
 26. 38. He hath drunk the Bitternefs of the Cup, 
 and left thee the fweet ; the Condemnation is gone : 
 Jefus Chrift hath drank up all the Father's Wrath at 
 on? Draught, and nothing but Salvation is left for 
 thee^ de ir m >uj ting Soul. 
 
 Thou fayefc Thou canft not believe, thou canft not 
 Tepent : Go then to Jefus Chrift as a poor loft un- 
 done Wretch, hopelefs and helplefs, as a filthy pollu- 
 ted loath fome Creature to a cleanfing Fountain of 
 Graces go to Lim weary and heavy laden with all 
 
 B6 rhv 
 
 ; 
 
12 A Guide to 
 
 thy Impenitency and Unbelief, and beg Faith and 
 Repentance of him ; this will be very acceptable to 
 him ; tell Chrift, Lord, 1 have brought no Righteouf- 
 nefs, nt Grace of ?ny oivn to be accepted in ; 1 am come 
 for thine, be p leafed to be/low it upon me : We would 
 be bringing fomething of our own to the Lord Jefus, 
 and that mufl not be ; not a Penny of our own Right- 
 coufnefs or Nature's higheft Improvements, will pafs 
 in Heaven; Grace will not ftand with Works, Tit. 
 3. 5. Rom. 11. 6. This is a terrible Point to Nature, 
 which can't bear the Thoughts of being ftript of all, 
 and not have a Rag of Duties nor Righteoufnefs left 
 totruftto; Self- righteoufnefs and Self- fufficiency are 
 the Darlings of Nature, which (he preferves as fhe 
 doth her Life, which makes the Righteoufnefs of the 
 blefTed Jefus fuch a ftrange thing to her ; (he cannot 
 clefire him ; he is juft dire£tly contrary to all the glo- 
 rious Attainments and Interefts of Nature. Let Na- 
 ture but make a Gofpel, and it would be quite con- 
 trary to the Gofpel of Jefus Chrift, it would bellow 
 Mercy only on the juft, the holy, the innocent, and 
 righteous in their own Eyes ; but Chrift hath made 
 the Gofpel for thee* that is, for the needy, naked Tin- 
 ners, quite ftript of their own Righteoufnefs, to the 
 ungodly, unrighteous, unjuft and accurfed Sinners ; 
 to fuch as cry out of their fpiritual Poverty, and fay, 
 Lord, I have not one Penny of Grace to help my felfj 
 never a poorerWretch carne to thee for Mercy; Grace 
 I want, and if I perifh it ftiall be at thy Feet, beg- 
 ging and praying. Nature cannot endureto think the 
 .Gofpel is only for finners, it will rather chufe to def- 
 pair, than to go to Chrift upon fuch terrible Terms; 
 ami when it is put to it, and difturb'd with a fight of 
 • iltcfSin, and the Wrath of God, it is apt to 
 . its old Haunts of Self-righteoufnefs and Self- 
 gbodnefs, and nothing but an infinite Power can caft 
 down thcfe ftrong Holds ; none but the felf-juftified 
 Perfon ftan > excluded from the Grace of the Gofpel. 
 
 Jefus 
 
Eternal GToryl 1*3 
 
 Jefus Chrift will regard the moft abominable wretch- 
 ed Sinner before him, if he approach to him with an 
 humble, broken and relenting Heart ; for to a felf- 
 conceited Pharifee the Lord Jefus cannot be made 
 Juftification, fince he is no Sinner ; to fay, in com- 
 pliment, I am a Sinner, is eafy ; but to pray with 
 the Publican indeed, Lord, be merciful co me a Sinner ', 
 is the harden: Prayer in the World. 
 
 It is eafy to fay, / believe in Clviji \ but to fee 
 Chrift full of Grace and Truth, of whofe Fulncrs 
 thou mayeft receive Grace for Grace, that is Very 
 hard : It is eafy to profefs Chrift with the Mouth ; but 
 t» confefs him with the Hearty as Peter did, To be 
 Chrift the Sen of the living Gou\ the alone Mediator,, 
 that's above Fleih and Blood. 
 
 Many call Jefus Chrift Saviour, but few know 
 kirn to be fo : to fee Grace and Salvation in Chrift,. 
 is the greateft Sight in the World ; none can do thar, 
 but at the fame time they fhall fee that Grace and 
 Salvation to be their own. I may be afhamed that in 
 the midft of fo much profeffion of Chriftianhy, yet I 
 have known fo little of the Merits and Blood of Chrift, 
 which is the main thing revealed in the Gofpel. A 
 Chriftlefs formal Profeffion will be the blacked fight 
 that can be next to Hell. Thou mayeft have many good 
 things, and yet one thing may be wanting that may 
 make thee go away forrowful from. Chrift ; thou halt 
 never yet fold all thou haft ; thou haft never parted 
 with all thy own Works, and thy own Righreouf- 
 nefs ; thou mayeft be high and conftant in outward 
 Performances, and yet a perfect Enemy and Advcr- 
 fary to Jefus Chrift. In every Prayer or Ordinance 
 labour after Sanctification to the utmoft, but do not 
 truft in that alone for thy Salvation; if thou do:', 
 it muft come down one way or other ; the infinite Sa- 
 tisfaction of the Lord Jefus, and not thy own Holi- 
 aefsj muft be thy Juftification before God. When the 
 
 Lord 
 
 . 
 
14 A Guide to 
 
 Lord /ball appear terrible out of his holy Places^ Fire 
 
 Jhall confume every thing elfe as Hay and Stubble. 
 
 This will be found Religion only, to bottom all 
 ourHappinefs upon the everlafting Mountains of God's 
 Love and Grace in Chrift Jefus, and to live continu- 
 ally in the light of his infinite Righteoufnefs and Me- 
 rits ; thefe are fanctifying Sights, and without them 
 the Heart is carnal. Thou wilt then fee the full Vile- 
 nefs of Sin, and yet fee all pardon'd ; thou wilt fee 
 thy polluted felf, and all thy weak Performances ac- 
 cepted thro' the Mediation of the holy Jefus ; thou 
 wilt trample upon all thy own Works, Self-glories, 
 Righteoufnefs, and Privileges as of no Value, and 
 wilt be continually admiring the Righteoufnefs of 
 Chrift alone ; yea thou wilt rejoice in the Ruin of all 
 thy own Excellencies, that the Lord Jefus alone as 
 Mediator may be exaited upon his Throne of Mer- 
 cy ; thou wilt undervalue all thy Duties which thou 
 haft not performed in the Sight and Senfe of the 
 Love of Jefus Chrift ; without the Blood and Me- 
 rits of Chrift upon the Confcience, all thou doejl are 
 but dead Services^ Heb. 9. 14. Chrift Jefus is every 
 way too magnificent a Perfon for Nature to clofe 
 withal or apprehend ; he is fo infinitely holy, that 
 Nature never durft look at him ; fo infinitely gra- 
 cious, that Nature can never believe him to be fuch, 
 when it lies under the full fight of : in, and the hor- 
 ror- of a guilty Confcience : He is too high and glo- 
 rious for Nature ever to approach. There muft be a 
 divine Nature firft put into the Soul to make it lay 
 hold of him, who is fo exceedingly beyond the fight 
 and reach of Nature, and to whom none can come 
 without the Father's drawing, John 6. 44. 46. 
 
 Finally, fearch the Scriptures daily as Mines of 
 Gold, wherein (he Heart of Jefus Chrift is laid up •> 
 watch againft Conftitution-fins, fee them in theirVilc- 
 nefs, and they fhall never break out into Act ; keep 
 always an humble, empty, broken Frame of Heart, 
 
 fvH- 
 
Eternal Glory. \ 5 
 
 fenfiblc of any fpiritual Mifcarriage, obfcrvant of ftU 
 inward Workings, and fit for the higheft Commu- 
 nications. Keep no Guilt in the Confcience, but ap- 
 ply the Blood of Chrift immediately thereto : God 
 chargeth Sin and Guilt upon thee, to make thee look 
 unto Jefus the Brazen Serpent. Judge not of his Love 
 by Providences^ but by Promifes. Blefs God for ma- 
 king thee oft thy falfe Foundations, for any Difpen- 
 fations whereby he keeps the Soul awakened, and 
 looking after Chrift ; it is better to have Sicknefs and 
 Temptations, than Security and Slightinefs ; for a 
 flight Spirit will foon turn to a prohane Spirit, and 
 will fin and pray too. Slightinefs is the Ruin of Re- 
 ligion, and if that be not rooted out of the Heart by 
 conftant and ferious Repentance, and Applications to 
 the Lord Jefus in fervent Prayer, it will grow more 
 ftrong and deadly, even under the Ordinances of the 
 Gofpel. Meafure not thy ov/n Graces by the Attain- 
 ments of others, but by Scripture-Trial only. Be 
 ferious and exact in all Duties, and let theWeight of 
 them lye upon thy Heart, but be much afraid in reft- 
 ing in them, and taking Comfort meerly in thy Per- 
 formance of them ; Comfort from any hand but Chrift 
 Jefus, will not continue long. 
 
 Be much Ln Prayer, or elfe you will never keep up 
 much Communion with God ; as you are in Clofet- 
 Prayer, fo will you be in all other Ordinances. Rec- 
 kon not upon Duties by high Expreflions, but by the 
 low frames of Heart wherein they are perform'd ; trea- 
 fure up the Experiences and Manife flat ion of the 
 Love of Chrift; they make the Heart humble towards 
 him, and too high to ftoop to any vile Sin or Luft. 
 Be true to Truth, but not turbulent and fcornful j re* 
 ftore fuch as are fallen, and help them up again with 
 all the B .wels of Chrift \ fet the broken disjointed 
 Bones with the Grace of the Gofpel ; defpife n t 
 weak Chrixtians ; thou mayeft come to wifh to be in 
 the Condition of the meaneft of them. Be faithful to 
 
 others 
 
16 A Guide to 
 
 others in difcovering to them their Infirmities, and 
 be very fenfible of thy own. Viiit Sick-beds, and 
 doubting deferted Souls, often; they are excellent 
 Schools of Experience. Abide in your Calling ; be 
 dutiful to all Relations as to the Lord -, be content 
 with a little of the World, little will ferve ; think 
 every little thou haft of Earth too much, becaufe 
 thou art unworthy of the leaft. Think much of Hea- 
 ven too little, becaufe the Lord Jefus is fo rich and 
 free. Think every one better than thy felf, and car- 
 ry deep Humility about thee, as one fit to be tramp- 
 led on by all Chriftians. 
 
 Ob ferve the Vanity of the World, and the Con- 
 fumption that is upon all things in it, and love no- 
 thing truly but Jefus Chrift $ mourn to fee little of 
 Chrift in the World, and fo few who ice the need of 
 him ; Trifles pleafe them better ; to a fecure igno- 
 rant Soul, Jefus Chrift is no better than a Fable, 
 and the Scriptures but like a common Story. Pre- 
 pare for the Crofs, welcome it, bear it triumphant- 
 ly, even like the Crofs of Chrift, whether Scoffs, 
 Mockings, Jeers, Contempts, Imprifonments, or 
 any other Affliction ; but be fure be careful it be 
 Chrift's Crofs, and not thy own. Sin will hinder 
 thee from glorying in the Crofs of Chrift •> omitting 
 of little Truths againft Light, may breed a Hell in 
 the Ccnfcience, as well as committing the greateft 
 Sins againft Light. 
 
 If thou haft been taken out of the Belly of Hell 
 and Defpair into Chrift's Bofom, and made to Jit 
 among Princes in the HoufooldofGod, O how fhouldft 
 thou live as a Pattern of Mercy ! Redeemed, re- 
 ftored Soul ! what infinite Sums doft thou owe to 
 Jefus Chrift ; with what a fingular frame of Heart 
 mult thou walk and do every Duty ? Sabbaths, what 
 praifing Days! what finginga of Hallelujahs fhould 
 they be to thee ! Ordinances what a Heaven, a be- 
 ing' with Chrift, Angels, and Saints! Every time 
 
 thou 
 
Eternal Glory. 1 7 
 
 thou thinkcft of the Lord Jefus, be aflonifh'd and 
 wonder, and when thou feeft thy Sins, admire his 
 Grace who pardoned them ; and when thou art proud, 
 adore his Mercy ; and that will humble and ftrike 
 thee down in the Dud. 
 
 Remember that Chrift's time of Love was ivhen 
 thou waji naked) Ezek. 16. 8. 9. and then he chafe thee. 
 And now canfl thou ever have a proud Thought ? 
 Remember whoft Arms fupported thee from finking^ 
 and delivered thee from the loweji Hell, rfalm 86. 13, 
 And (hout in the Ears of Angels and Men, Pfai 14. 
 8. And fing for ever, Praife Grace, only Grace. Re- 
 pent and believe, and pray daily, and walk in the 
 ienfe of divine Love, as one that hath the Anoint:* 
 ings of Grace upon thee. Remember thy Sins, and 
 Chrift's Pardonings ; thy Deferts, and hi* Merits $ 
 thy Weaknefs, and his Strength ; thy PriJe, and 
 his Humility ; thy many Infirmities, and his Rcfto- 
 rings ) thy Guilt, and Chrift's Application of his 
 Blood j thy Failings, and his railing thee up -, thy 
 Slightinefs, and his Sufferings 5 thy Want, and his 
 Fulnefs j thy Temptations, and his Tendernefsj thy 
 Vilenefs, and Chrift's Righteoufnefs. 
 
 BlefTed Soul, whom the Lord Jefus fhall find not 
 having on his own Righteoufnefs, Phil. ? f 9. But having 
 his Robes wajhed and made clean in the Blood of the 
 Lamb, Rev. 17. 14. Woful miferable Profeflbr, 
 thou that haft not the Gofpel within. Reft not up- 
 on the Tryal of Men 5 thou may eft pais the Tryal 
 of all the Men in the World, and yet be caft away 
 in Chrift's Day of Tryal ; whatever Workings or 
 Attainments come not up to clear and diftincT: Appre- 
 henfions of the Blood, Merits and Righteoufnefs of 
 the Lord Jefus, which is. the main Object of the 
 Gofpel, that Soul falls fhort of the Gofpel, and will 
 be left in a Condition of Doubtings and v^ueftionings ; 
 and Doubtings, if not looked to betimes, will turn 
 
iS A Guide to 
 
 to a Slightinefs of Spirit, which isone of the moft 
 dangerous Tempers. 
 
 Trifle not with the Ordinances of the Gofpel ;ba 
 much in Meditation and Prayer; wait diligently upon 
 all Opportunities of hearing the Word of God ; we 
 have need of Doctrines, Reproof. Exhortation, and 
 Confolation, as the tender Herbs and Graft have of the 
 Rain, the Dew* the /hall Rain, and the Showers* Dent. 
 32. 2. Do all thou doft as for thy Soul, as unto Jefus 
 Chriir, Zaeh.j.5.6. as if immediately dealing with 
 him, as if he were looking on tr.ee, a~d thou on 
 him, and fetch all thy Strength and Support from him. 
 
 Obferve what holy Motions you find in your Soul 
 to Duties, and prize the lead Motion of i\\q Holy 
 Spirit ; the leaft good Thought thou 1 blef- 
 
 fed Jefus, the kail good Word thou : f him 
 
 from thy Heart fmcerely, is rich Mercy ; O blefs 
 God for it ! Obferve if every D. 
 
 jpring from on high* with his Morning Dews of 
 mourning for Sin, conftantly vifiting you, Luhe i. 17. 
 whether the bright Mcrnhig-ftar, with frefh Influences 
 of Grace and Peace, do conftantly arife upon you, Rev. 
 22. 16. and the Lord Jefus fweetly greeting thee in all 
 Duties : What Duty makes not more fpiritual, will 
 make more carnal $ what doth not quick and humble, 
 will deaden and harden. Judas may have the Sop, the 
 outward Privilege of Baptifm, the Lord's Supper, 
 and the like $ but John leaned on Chrift's Boiom, 
 "John 13. 23. That's the Gofpel Ordinance Poilure, 
 in which we mould pray, and hear, and perform all 
 Duties. Nothing but lying in that Bofom (as it were) 
 will diflblve hardnefs of Heart, and make thee mourn 
 kindly for Sin, and cure flightinefs and carelefsneis of 
 Spirit, which is the very Gangrene of Profeflion ; 
 this will humble indeed, and make the Soul cordial 
 to its bleffed Redeemer, and caufe Sin to appear ex- 
 ceeding finful. 
 
 Never 
 
Eternal Glory. jq 
 
 Never think thou art right as thou (houldeft be, 
 nor that thou art a Chriftian of any glorious At 
 ment, until thou come to lye in the Bofom of Ch rift, 
 who is in the Bofom of his Father, John i. 1 8. Come 
 therefore and beg of the Father for the Revelation of 
 Jefus Chrift ; you can come with no Rcqueit that 
 pleafcth him better; he gave him out of his cwn 
 Bofom for that very end, even to be held up before 
 the Eyes of all Sinners as the everlafting Monument 
 of his Father's Love. Looking at the natural Sun 
 weakeneth the Eye, but the more you look at Chrift 
 Jefus the Son of Righteoufnefs, the ftronger and 
 clearer will the Eye of your Faith be ; look unto 
 him and you will love him, and live on him, and 
 think on him continually. Keep your Eye constantly 
 upon him and his Commands, or elfe every blaft of 
 Temptation will (hake you ; if you would fee the 
 hatefulnefs of Sin, and would heartily m&jrtl for it, 
 look upon the Saviour of the World's fuflfering and 
 fatisfying for it. 
 
 Go to Jefus Chrift in fight of thy Sin and Mifery, 
 not of thy own Works o. Holinefs ; look upon him 
 as fliining in the Firmament of his Father's Love and 
 Grace, and that will comfort you. A Chriftian never 
 wants comfort but by breaking the Order and Me- 
 thod of the Gofpel, looking upon his own, and look- 
 ing off of Chrift 's perfect Righteoufnefs ; which is to 
 chufe rather to live by Candle-light than by the light 
 of the Sun. If you wou'd pray and cannot, and fo 
 are difcouraged, fee Chrift praying and ufing his In- 
 tereft with the Father for you ; and what then can 
 you want ? John 14. 16. c. 17. If you be troubled, 
 look unto Chrift who is your Peace, Epb. 2. 14. He 
 left you Peace again and again, when he went up 
 to Heaven ; he charged thee not to be troubled, no 
 not in the leaft finfully troubled, fo as to obftrucfc 
 thy Comfort or thy Believing, John 14. 1, 27. He 
 is now upon the Throne, 'having fpotled upon his 
 
 C 
 
so A Conference between 
 
 Crofs, even in the loweft State of his Humiliation, 
 all whatfoever can hurt and annoy thee : He hath 
 born all thy Sins, Sorrows, Fears, Difgr^ces, SicknefP 
 es, Troubles, and Temptations, and is gone to pre- 
 pare Manfions for thee. 
 
 Happy art thou therefore, O fincere Soul, who 
 makeft Chrift all thy Life, and art dead to all things- 
 befides; thou art the excellent Chriftian, one highly 
 beloved, who haft found Favour with God, and art 
 a Favourite. For all his Love and favour to thee, love 
 all his poor Saints and Children, even the meaneft 
 and weakeft, notwithstanding any Difference in little 
 Matters \ they are engraven on Chrift's Heart, as 
 the Names of the Children of Ifratl on Aarm's Bread 
 plate, Excd. ax. 21. Let them be fo on thine. Pray 
 for the Pence of Jmifakm \ they (halt profper that 
 love her, Pfal \%%, L 
 
 Saving FAITH difcovered, 
 
 In three Heavenly Conferences. 
 
 1 . Between Jefus and a Publican. 
 
 2 . Between Jefus and a Pharifee. 
 
 .3. Between Jefus and a doubting Chriftian. 
 
 The firji Conference between Jefus and a Publican. 
 
 N the great Day of the Feaft, Jefus flood and 
 cried, faying, If any Man thirft, let him come 
 to me, John 7. 31. Then drew near all the Publi- 
 cans and Sinners for to hear him, Luke 15.1. And 
 he faid unto one of them, 
 
 Poor Publican, what makes thee draw near to 
 
 m 
 
 
 Publican. 
 
Jefus and a Publican. 2 1 
 
 Publican. Becaufe they fay, Lord, that thou art a 
 friend of Publicans and Sinners, Matt. it. 19. 
 
 J. So I am, and thou art welcome, my beloved 
 friend, fit down therefore with Me and my Difciples, 
 Mat. 9. 10. 
 
 P. Good Mafter, tho' I am unworthy to come into 
 thy Prefence, yet thro' thy Leave I'll lit here at thy 
 Feet, to hear thy gracious Words, Mark 7. 27. 
 Luke 10. 39. John 12. 3. 
 
 J. How kno weft thou that my Words are gracious ? 
 
 P. Lord, I have heard thee fay, that Publicans 
 and Harlots fliall enter into the Kingdom of Heaven 
 before the Pharifees, who think themfelves far bet- 
 ter than us. Mat. 21. 31. Luke 18. 11, 12. 
 
 J. And what fay the Pharifees to that ? 
 
 P. They murmur among themfelves, and fay, 
 This Man receiveth Sinners, and eateth with them, 
 Luke 15. 2. 
 
 J. Didft thou ever hear me preach before that time ? 
 
 P. Yes, once beiides, and it was the beft and moll: 
 comfortable Sermon that ever I heard. 
 
 J. Doft thou remember any of it ? 
 
 P. Yes, (tho' I have a bad Memory, yet) I remem- 
 ber thou didft fay, If a Man had an hundred Sheep, 
 and did lofe one of them, he would leave the ninety 
 and nine in the Wildernefs, and go after that which 
 was loft, until he find it ; and when he hath found it 
 he layeth it on his Shoulders rejoicing, and when he 
 comes home, he calleth together his Friends and 
 Neighbours, faying unto them, Rejoice with me, 
 for 1 have found my Sheep that was loft. 
 
 J. Is that all thou canit remember ? 
 
 P. No, I remember fomewhat more, that thou didft 
 fpeak of a Woman that had ten Pieces of Silver, and 
 when (he had loft one piece, fhe fought for it till (he 
 had found it, and then called her Neighbours to- 
 gether to rejoice with her. Alio thou fpakeft of a Man 
 that had two Sons, the one that lived itill at home, 
 
 and 
 
12 A Conference between 
 
 and was obedient to his Father; the other that went 
 away from his Father, and fpent his Father's Means 
 among Harlots till he came to Poverty ; and yet, 
 when he returned to his Father, his Father did re- 
 ceive him willingly, and made him great Welcome 
 ^nd Entertainment. 
 
 J. Well done, my Friend, thou haft well remembred? 
 but doft thou know why I fpake thefe Comparifons ? j 
 
 P. No, Sir, I do not well know that. 
 
 J. It was to comfort and encourage the Publicans 
 and great Sinners that did hear me, and to filence the 
 Jews that did murmur becaufe they came to hear me, 
 and becaufe I received them. 
 
 P. It is true, Lord, there were many of us there 
 then, but we did not know what thou didft mean by 
 he loft Sheep, the loft Piece, and the wicked Son. 
 
 J. I did mean thy Countrymen and Companions, 
 the Publicans, Harlots and Sinners, that are in a loft 
 Condition, becaufe of your Sins and Wickednefs in 
 the Eyes of others (as the Pharifees) quite loft, and 
 adjudged to perifh for ever. 
 
 P. But who was it, Lord, that did feek for the loft 
 Sheep, and the loft Piece of Silver ? 
 
 J. It was I, who am the Saviour of Sinners* and 
 the Shepherd of the Sheep, that am come to feek and 
 to fave that which is loft, Luke 19. 10. 
 
 P. Lord I am one of thofe that are loft, what 
 fiiall 1 do to be faved ? Atls 16. 31. 
 
 J. I am the Way, and the Door; if any Man enter 
 in he (hall be faved, and whofoever belie veth on me 
 he fhall not perifh, but have everlafting Life, John 14. 
 6. and 10. 9. and 2. 15, 16. 
 
 P. Lord, canft thou fave fuch a Sinner as I am ? 
 J. Yes, I have Power to fave, and Power to de- 
 ftroy, but I came not to deftroy * Mens Lives, but 
 to fave them, James 4. 12. Luke 9. 56. 
 
 * Greek dy««\ i&Arw. the Souh of Men. 
 
 P. And 
 
Jefus and a Publican. 23 
 
 P. And art thou willing, Lord, that I fhould be 
 
 laved ? 
 
 J. Yes, I am willing that all fhould be faved, and 
 
 come to the Knowledge of the Truth, 1 Tim. 2. 7. 
 P. But, Lord, I am a wicked and finfulMan, Luke 
 
 5.8. 
 
 J. I know, dear Soul, that thou art 10 ; but I came 
 not to call the Righteous, but Sinners to Repentance, 
 Mot. 9. 13. 
 
 P. But Lord, I am not an ordinary, but an ex- 
 traordinary Sinner. 
 
 J. Notwithstanding, poor Man, hearken for thy com- 
 fort ; there was a certain Creditor had two Debtors, 
 the one owed him five hundred Pence, and the other 
 fifty ; and when they had nothing to pay, he freely 
 forgave them both, Luke 7, 41. 42. 
 
 P. But, Lord, I am a greater Sinner than either of 
 them both, for I have nothing but finned all my Life- 
 time. 
 
 J. What tho' I am come to deliver thofe that were 
 all their Life time fubjecl to (a) Bondage, Heb. 2. 25. 
 
 P. Lord be merciful to me a Sinner, for I think 
 there is not a greater Sinner upon Earth than I am, 
 Luke 18. 12. 
 
 J. I am merciful, and will be merciful, and will 
 pardon thy Sins, Jer. 3. 12. Heb. 8. 12. 
 
 P. Lord, I am fuch a Sinner that I deferve no Par- 
 don, for I have wearied thee with my Sins. 
 
 J. Though thou doft not deferve Pardon, and 
 though thou haft wearied me with thy Sins, yet I wiil 
 pardon thy Iniquities for my own Name's fake, /fa. 
 
 43- 2 5- 
 
 P. Lord, I do think my Sins are fo great, that it is 
 impoflible for them to be pardoned. 
 
 J. Do not think or fay fo, for all things are po/fi- 
 ble to him that believeth, Mark. 9.23. 
 
 (a) Or the Fonlacre cf Sin. 
 
 P. But 
 
24 A Conference between 
 
 P. But my Sins are foured, I think all the Water 
 in the Sea cannot ivafh them away. 
 
 J. Though thy Sins be as Scarlet, they (hall be as 
 white as Snow ; and though they be red like Crimfon, 
 tjiey fliall be as Wool (if thou wilt turn to me from 
 them) for my Blood can cleanfe thee from all Sin, 
 Jfa. I. 18. i John i. 7. 
 
 P. But, Lord, If I fhould turn to thee from them; 
 yet they are written down, and thou wilt not blot 
 them out, Jer. 18. 23. 
 
 J. I am he that blotteth out thy Tranfgreflions, 
 yea, have blotted out as a thick Cloud thyTranfgref- 
 fions, and as a Cloud thy Sins ; return therefore unto 
 me, for I have redeemed thee, I fa. 43. 25. and 44. 22. 
 
 P. But if I ftiould return unto thee, yet when I fin 
 again, thou wilt remember my Sins. 
 
 J. No, I will pardon thee, and thy Sins and Ini- 
 quities I will remember no more, Heb. 10. 17. 
 
 P. O Lord, I am the Child of wicked Parents, and 
 thou haft faid,Thou will vifit the Sins of the Father up- 
 on the Children to the third and fourth Generation. 
 
 J. If a wicked Father begets a Son that feeth all his 
 Father's Sins which he hath done, and confidereth, and 
 doth v Yuch like, that Son fliall not bear the Iniquity of 
 the Father, Ezei. 18. 14. 20. and 16. 3. totbei^. 
 
 P. But, Lord, were there any wicked Parents that 
 had good Children ? 
 
 J. Yes, many, as wicked Ahaz had good Heze- 
 hlah, 2 Kings 16. 20. with 2 Kings 18. 3, So Idola- 
 trous Amon had zealous Jojiah, and ungodly Saul, had 
 godly Jonathan, 2 Kings 21. 21, 22. with 2 Kings 
 20. 2. 
 
 P. Lo"d what if I be a Ballard, and the Child of 
 Whoredom ? 
 
 J. That doth not hinder thee neither to be faved, 
 for my Servant (*) Jepiba was a Baftard, fo was my 
 Servant Ph.*res, who is reckoned in my own Geneu- 
 
 * Con pare Judg. 11 . 1 . with Ed. 11. 32. 
 
 logy. 
 
Jefus and a Publican. 2 5 
 
 Wy. Compare Gen. 58. 18. and 29. and Ruth 4. 12. 
 With jWtf/. 1. 3. 
 
 P. But, Lord, is there not fuch a Scripture, that a 
 Baltard (hall not enter into thy Congregation until the 
 tenth Generation ? 
 
 J. Yes there is fuch a (d) Scripture, and that fhould 
 make People fhun the Sin of Whoredom, but that 
 doth not exclude Men that are born Baftards after 
 the Flefb, if they be bom again of the Spirit, either 
 cut of vy Church on Eaith [now in the Days of the 
 Gofpel) nor yet out of Heaven, (d) Deut. 23. 2. 
 
 P. But what, Lord, if my Father was a Baftard ? 
 
 J. Neither doth that hinder, for Zarab the Bro- 
 ther of P haras (who was a Baftard) begot my two 
 wife and god.y Servants Ethan and Herman. Compare 
 Gen. 38. 30. 1 Chron. 26. with Pfalm 88. and Pfalm 
 89 : The Titles of both being of Heman and Ethane 
 
 P. O Lord, I am a very old Sinner, and have one 
 Foot already in the Grave \ and I fear it is too late for 
 me now to be called. 
 
 J. No, it is not too late, for I call fome at the 
 ninth Hour, yea fome at the [e) eleventh Hour. And 
 I will pour out of my Spirit upon old Men in thefe 
 Gofpel-da\s, Mat. 20. 6, 9 foil 2. 28. with Acls 2. 
 - . t ) which is but one Hour before Ni ht, or a lit- 
 tle before Death ) 
 
 P. But, Lore), I have committed fuch great and 
 heinous Sins, both by fpeaking and doing, that I am 
 afruid it is in vain for me to feek Mercy. 
 
 J Tho' thou haft fpoken and done evil Things, as 
 much as thou couidft, yet return unto me, and I will 
 not caufe mine Anger to fall upon thee, for I am mer- 
 ciful, Jgr. o. 5 . 
 
 P. Howfhall I look upon thee, gracious Lord, for 
 I have multinlied Sins a^ainft thee ? 
 
 J. As thou haft multiplied Sins, fo will I ( f) mul- 
 tiply Pardons, if thou wilt return unto me the Lord, 
 S* 7- (fJ ^ f W M abundantly pardon. 
 
 C P. O 
 
26 A Conference between 
 
 P. O but, Lord, I fcarce think any fo wicked 
 as my felf were faved, for I was an Idolater, an 
 Adulterer, a Thief, a Drunkard, and what not that 
 was wicked. 
 
 J. Such were many of my Servants that are now 
 in Heaven; but I, according to my own Kindnefs and 
 Pity to them, faved them by wafhing, fanclifying, and 
 juftifying them by my own (g) Name, Blood, and 
 Spirit, i Cor. 9. 6,9, 10,11. (g) Or Power. 
 
 P. O but, merciful Saviour, I was a Ringleader 
 of others into Sin, and I enticed and drew many into 
 Wickednefs; and therefore my Ca r e is far worfe than 
 others. 
 
 J. As thou waft a Ringleader and Enticer of others 
 into Sin, fo I can make thee a Guide and Leader of 
 others into, and in the way of Righteoufnefs, as I 
 made thy Countryman Levi, and others. 
 
 P. But that which makes me fear moft, isbecaufe 
 I was a Blafphemer, Reviler, and Perfecutor of thy 
 People, yea many of thy Saints did I fhul up in Prifon. 
 
 J. Yet thou fhalt have Mercy, becaufe thou didft 
 it ignorantly, through Unbelief, 1 Tim. 1. 13. 
 
 P. But Lord, I find my Heart fo hardned, through 
 the Deceitfulnefj and Cuftom of Sin, that I cannot 
 hope it will ever be otherwife. 
 
 J. I can and will take the ftony Heart out of thy 
 Flefh,and J will give thee a Heart ofFlefh,££^.36.26. 
 
 P. Lord, wilt thou do all for me ? 
 
 J. I mult do all fof tivee, for without me thou 
 canft do nothing, Phil. 2. 13. John 15. 5. 
 
 P. Lord, what then (hall I do ? 
 
 J. Before I teach thee what thou muft do, I will 
 fir ft (hew thee what I have done and futrered for thee. 
 
 P. Good Matter, 1 defire to know that 
 
 J. t. I left my own Glory, and came into the 
 World to lave thee, and fuch Sinners as thou art, 
 John 17. 5. 1 TinL 1. 15. 
 
 2. Though I was the only Son of my Father, and 
 In his own Form, and equal to him 5 yet I took upon 
 
 mr 
 
Jefus and a Publican. iy 
 
 me the Fqrm of a Servant, for thee and thy Brethren's 
 fake, John i. 14. Phil. 2. 6, 7, 8. 
 
 3. Though I was Heir of all Things, and Poffef- 
 for of Heaven and Earth, yet I became poor and 
 hungry that thou mighteft be made rich, Hcb. I. 2* 
 Gen. 14. 19. and 2 Gor. 8. 9. 
 
 4. Though I deferved Honour and Glory, yet I 
 was reviled, threatned, and perfecuted by my own 
 Creatures, and all for my good Will to thee, Hcb. 2. 
 9. i Pet. 2 23. « 
 
 5. Tho' I had no Sin, yet I was made Sin, that thou 
 poor Sinner mighteft efcape Sin, 1 Pet. I. 19. and 2. 
 22. 2 Cor. 12. 1. 
 
 6. Though I was a Law-giver and a Law-maker, 
 yet I became under the Curfe of my own Law, that I 
 might redeem thee from that Curfe, i/^.33. 22. 3. 14. 
 
 7. When I had power over mine own Life, and no 
 Man could take it from me, yet I laid it down for 
 thee, that thou mighteft have Life, John 10, 18. 
 Rom. 5. 6, q. 1 John 3. 16. 
 
 8. Though I was my Father's delight, and an object 
 of his Love from everlafting, yet I became an object of 
 his Wrath, for my Love to thee, Prov. 8. 30. Pfalm 
 88. 10. and 102. 10 
 
 9. When thou waft an Enemy, and a Stranger to 
 God my Father, I made peace between him and thee, 
 and reconciled thee to him by my Death and Suffer- 
 
 Rom. 5. 10. Col. j. 2^, 21. Eph. 2. 12, 13. 
 
 10. When thou wert a Slave to the Devil, and a 
 Fireband of Hell, I did refcue thee from the Power of 
 the one, and redeem thee from the Plague and Punifh- 
 ms t of the other, 2 Tim. 2. 25. Amos 4. 1 1. Heb. 2. 
 14. I The/. I. 10. 
 
 P. Lord, I did \vx deferve any of this from thee. 
 
 J. True, thou didft not deferve it, but yet I did it 
 freely, and out of Love to thee, Rom 3. 24. Eph. 5. 2. 
 
 P. Are all my Siris, Lord, fatiblied for, and done 
 a way by, thy Death I 
 
 C 2 J. Yes, 
 
2 S A Conference between 
 
 J. Yes, they are perfectly fatisfied for, and abfo- 
 lutely done away out of my Father's fight, never to 
 be imputed again to thee, 2 Cor. 5. 19. 
 
 P. And is there nothing now in the Way that hin- 
 ders me to be faved ? 
 
 J. No, there is nothing, for I have taken all Things 
 out of the Way, that hindred thee to be faved, Col. 2, 
 14. 
 
 P. And am I to do nothing to be faved ? 
 
 J. Nothing at all towards thy own Salvation, for 
 I have bought thee from Death, and purchafed thee 
 Life and Salvation. 1 Ccr. 6. 20. 1 Pit. 1. iS, 19. 
 Eph. 1. 14. 
 
 P. Shall I then be faved, Lord ? 
 
 J. Yes, if thoa wilt believe, and truft wholly and 
 only up n me, and upon my Righteoufnefs and Me- 
 rits, thou {halt be faved, J&n 3. 36. Can. 9. 33. 
 ahd 10 6. 11. 
 
 P. Lord, I would believe, but I partly am afraid to 
 believe, and partly I am fo weak t. at I cannot believe. 
 
 J, Thou poor fearful Heart, fear not, but be ftror.g, 
 J fa. 3 l. 5. But tell me why thou art afraid. 
 
 P. Left I fhould prefume, or left I fhould believe, 
 and have no Ground for my Faith. 
 
 J. Jt is not Prefumption for thee to do what I 
 . command thee, but it is Obedience; and is not my 
 word of Promiie a fufikient ground for thy Faith ? 
 I John 3. 23. John 5. 2\. 
 
 P. Doft thou then. Lord, command me to believe ? 
 
 J. Yes, fear not, believe on me, and thou fhait 
 be faved, Lule 8. 50 with Afts 16. 31. 
 
 P. But, Lord, though thou commanded: me. yet I 
 have no Power to believe. 
 
 J. 1 will write my Laws in thy Heart, and will 
 enable and give thee Powcjr to believe, Heb. 8 
 . 12. it. 
 
 P. Lord, if thou wilt alio give me Power to be* 
 litve, I will acknowledge I am nothing but w. 
 
 am 
 
Jefus and a Publican, 29 
 
 am in thee, and that I have nothing but what I have 
 received from thee. 
 
 f . Doft thou not believe ? 
 
 P. () yes ; now, Lord, I do believe, Jobng. '38. 
 
 J. This is the Work and Gift of God, that thou 
 dolt believe ; for Flefh and Blood hath not wrought 
 this in thee, John 6. 29. Epb. 2. 8. 
 
 P. O Lord, I do acknowledge it to be thy Work, 
 but I am afraid i fhall lofe this Faith again. 
 
 J. I that am the Author of thy Faith, will alfo 
 finifh it : be therefore of good Chear, for thou art one 
 of my Father's Children, and of my Saints, and my 
 Spirit (hall abide in thee for ever, ILb. 12. 2. John 
 4. 14. and 7. 38* 39. 
 
 P. Lord, I have finned again ft thy Father, an I 
 agai lift thee, and 1 am unworthy to be called either 
 bis Son, or thy Servant, Like 15. 21. 
 
 J. Son. thy Sins are forgiven thee, fin no more, 
 Luke y. 25. John 8 11. 
 
 P. Lord, I am afraid I fhall fin again, though I de- 
 fire and refolve never to do it. But what, Lord, if 
 I lhould fin againft my Will ? 
 
 J. Thou canft not fin willingly and wilfully ; for 
 my Seed of Grace will remain in thee ; and if thou 
 finneft through Weaknefs and Frailty, I will be an 
 Advocate and a Propitiation for thy Sins, 1 John 3. 
 9. 2. 12. 
 
 P. Is it thy Will, Lord, that I fliould have For- 
 givenefs of 'my Sins, and doubt no more ? 
 
 J. Yes, fure, for thefe things have I fpoken that thou 
 fhouldeft have a full Aflurance, and doubt no more. 
 
 P. But what if Satan, when he fees me fin, fhould 
 tempt me to doubt again ? 
 
 J. Say unto him, that I am faithful and juft to for- 
 give thee thy Sins, and that my Blood cleanfeth thee 
 from all Sin, John 17. 
 
 P. But, Lord, wilt thou not have me to confefsmy 
 Sins ? 
 
 C 3 J. Yes, 
 
30 A Conference between 
 
 J. Yes, I will have thee to confefs them, and for- 
 fake them, I John i. 9. Prov. 28. 13. 
 
 P. But, Lord, is it thy Mind that I fhould always 
 be forrowful ? 
 
 J. No, but it is my Mind rather that thou fhouldeft 
 always rejoice, and have ftrong Confolation, PbiL 4. 
 4. Heb. 6. 11. 
 
 P. O Lord, I cannot chufe but cry and mourn, 
 2nd be afhamcd, and hate myfe'f for all my former 
 Wickednefs and Ungodlinefs, Ezek. 16. 61. 
 
 J. Thou mayeft do that, and yet hold fad thyCon- 
 fidence 5 for the Spirit of Mourning, and the Spirit 
 of Grace and Adoption, may be in thy Heart at once, 
 and the one not deftroy the other, Zach. 12. 10. 
 
 P. Lord, what is that ? 
 
 J. Thou mayefl mourn at the Sight of thy Sins, as 
 they were committed againfl: me, and for thy deny- 
 ing, felling, and crucifying me, and } et thou mayefl: 
 believe (becaufe I have faid fo) that they are all par- 
 doned : As Jofeph's Brethren cried and complained for 
 their Guiltinefs in felling him, yet they were glad that 
 he was alive, and could help them in their Diftrefs, 
 Gen. 42. 21, 22. 
 
 P. Now, Lord, thou haft taught me what I fhould 
 do in refpect of myfelf : But now, Lord, I would do 
 fomething for thee. 
 
 J. Come then and follow me, Mat. 9. 9. And 
 he arofe and followed him. 
 
 *The Second Conference, between Chrifl and a 
 Pharifee. 
 
 THEN one of the Pharifees came to him, and 
 afked him, What fhall I do to work the Work 
 or God, John 6. 28. 
 
 Chrift. This is the Work of God, that thou believe 
 in him (viz. me) whom he hath fent, John 6. 29. 
 
 Pha- 
 
Chrifi and a Pharifee. 3 1 
 
 Pharifce. But, Matter, what goodThingfhall I do 
 that I may have eternal Life ? A'lat. 19. 16. 
 
 C. If thou wilt be faved by doing, then keep the 
 ten Commandments. 
 
 Ph. I have kept them all from my Youth, Mat. 1 9. 
 20. 
 
 C. Then thou art a Sinner. 
 
 Ph. Yes, we are all Sinners ; but I thank God I 
 am not as other Men are, Extortioners, Unjuft, 
 Adulterers, or even as this Publican, Luke 18. 11. 
 
 C. Why, what dori thou more than this Publican ? 
 
 Ph. I fait twice in the Week, and give Tithes of 
 all that I poflefs, and concerning the Law, I live 
 blamelefs, Luke 18. 12. Phil. 2. 6. 
 
 C, Haft thou never read, that they which follow 
 after the Lav/ of Rvghteoufhefe, have not attained to 
 the Law of Righteoufnefs, Rem. 1. 31. 
 
 Ph. No, I never obferved that, but I remember a- 
 nother Text, where God faith, I gave thefn my Sta- 
 tutes, and (hewed them my Judgments, which if a 
 Man do, he fhall live in them, Ezei. 20. 11. 
 
 C. Doft thou think to go to Heaven by doing ? 
 
 Ph. Not by doing only, but by doing good and 
 departing from evil. 
 
 C. But doth not the Law fay, Curfed is 'he that ob- 
 ferveth not all things that are written in the Words of 
 the Law to do them ? Deut. 27. 26. 
 
 Ph. Yes; that is, whofoever breaks the Law isac- 
 curfed unlefs he repents for it. 
 
 C. The Law doth not fay, Unlefs Men repent for 
 breaking it they are accurfed, but it fays absolutely 
 that they are accurfed ; and I fay,Whofoever keepeth 
 the whole Law, and yet offendeth in one Point, he is 
 guilty of all, Gal. 3. 10. Jam. 2. 10. Mat. 5. iq. 
 
 Ph. I fay fo too, that except Men keep the Law 
 of MofiS, they cannot be faved ; and whofoever know 
 not, and keep not the Law, they are accurfed, Ads 
 15. I, 24. John 7. 46. 
 
 C 4 C. Doft 
 
32 A Conference between 
 
 C. Doft thou know the Law ? 
 
 Ph. Yes, I know the Law, for I am inftru&ed 
 daily out of the Law, by our (c) Do&ors of the Law 
 and holy Priefts. (c) Zepb. 3. 4. 
 
 C. The Priefts have done violence to the Law, and 
 they that handle the Law know not the Lord, 
 Jer. 3. 8. 
 
 Ph. Jehovah hath faid, that the Law (hall not pe- 
 rith from the Prieft ; for the Prieft's Lips is to keep 
 Knowledge, and we are to feek the Law at his Mo^th, 
 Jer. 18. 81. Mai 2 7. 
 
 C. God hath faid alfo, that the Law {hall pe- 
 rtfli from the Prieft; and that they .{hall not eve y 
 Man teach his Neighbour any more, for all {hall 
 know the Lord from the leaft to the greateft, Jer. 31.4. 
 
 Ph. I perceive thou goeft about to deftroy the Law. 
 
 C. Think not fo, for I am not come to deft.oy 
 the Lav/, but to fulfil it, Matt. 17. Luke 16. 17. 
 
 Ph. Ay, Sir, I like that, that we mould fulfil the 
 Law, that we mould perform it. 
 
 C. Yes, Mofes gave you the Law, but none 
 of you keep it, but you have been partial in the 
 Law : Ye pay Tithe of Mint, Annis, and Cum- 
 min, and have omitted the weightier Matters of the 
 Law, Judgment, Mercy, and Faith, John 7. 19. 
 Mai 2. 9. Matth. 23. 23. 
 
 Ph. It is true we may come {hort in fome Things, 
 but he that keepeth the Law happy is he. 
 
 C. Thou that refteft in the Law, and makeft 
 thy Boafl of the Law, through breaking the Law thou 
 doft difhonour God, and caufeft many to Hum- 
 ble at the Law, verily I fay unto thee, thou {halt 
 be judged by the Law, Rom. 2. 17, 23. Mai 2. 8. 
 Rem. 2. 12. 
 
 Ph. No, I hope rather to be juftified, than to be 
 judged by the Law. 
 
 C. Verily, verily, I fay unto thee, by the Deeds of 
 the Law there {hall no Flefh be juftified in God's 
 fight, Rom. 3 20. Gal 3. u. 
 b J * Ph. Ho* 
 
Chrifi and a Pbarifeel 33 
 
 Ph. How then (hall I be juftified ? 
 
 C. The Righteoufnefs of God without the Law is 
 is manifefr, being witneffed by the Law and the 
 Prophets, Rom. 2. 26. Rom. 4. 13. 
 
 Ph. What Righteoufnefs is that? 
 
 C. Not a Man's (b) own Righteoufnefs, which is 
 called the (i) Righteoufnefs of the Law; but the 
 fij Righteoufnefs which is of God by Faith, {b) Phi!. 
 3. q. (t) Rem. 2. 26. (k) Rc?n. 4. 13. 
 
 Ph. What Difference is therebetween the Righte- 
 oufnefs of the Law, and the Righteoufnefs of Faith ? 
 
 C. Alofes defcribeth the Righteoufnefs of the Law 
 thus, that the Alan which doth thofe things which 
 the Law requireth fhall live by them ; but the Righte- 
 oufnefs of Faith faith, Whofoever believeth on me 
 fliall be faved, Rm 13. 5,6, 11. 
 
 Ph. 'How can Man be faved by believing in thee, 
 for thou art but one ? 
 
 C. As by one (!) Man's Offence Death reigned, 
 by one much more they which receive Abundance of 
 Grace, and of the Gift of Righteoufnefs, fhall reign 
 in Life by me, who am the (m) Son of Righteoufiu 
 (>/) and made by God my Father to be Righteouf- 
 nefs unto Men. (/) Rom. 5. 7. (m) Mai. 4. 2. 
 
 (*) 1 Cfc *• 33- 
 
 Ph. Thou beared Record of thyfelf, Jabn 8. 13, 
 
 C. (0) Tho' I bear Record of myfelf, yet my Re- 
 cord is true, (p) My Father alio beareth Witnefs 
 me, and this is his Witnefs, that he hath given Life, 
 and this Life is in (me) his Son. («) John 8. 14. 
 (p) 1 J'^-n 5. 11. 
 
 Ph But what faveft thou, how was owx Father 
 Abraham and his Seed (who lived before thee) ju 
 lied and faved ? 
 
 C. Your Father Abraham rejoiced to fee my 
 Day, and he faw it, and was glad, for I was 
 
 , and he and his fpiritual Seed were juftifkd 
 and faved by Faith in me. R$m. 4. 3, 11, 13, 16. 
 Gdt. 3. 14, 18, 20. 
 
 C 5 
 
J4 d Conference between 
 
 Ph. But was not Abraham juftified by Works ? 
 
 C. If Abraham were juftified by Works, he hath 
 whereof to glory, but not before God ; for what faith 
 the Scripture ? Abraham believed God, and it was ac- 
 counted to him for Righteoufnefs, Rom. 2. 3. (It is 
 true, Abrahams Faith was accompanied with Works ) 
 
 Ph. If I be not juftified by my good Works, to 
 what End fhould I perform them ? 
 
 C. Though thy good Works cannot juftify thee 
 before God, yet they may glorify God, and be pro- 
 fitable unto Men, Matt. 5.16. Tit. 3. 8. 
 
 Ph. Well then, I am glad my good Works are 
 good for fomething. 
 
 C. Yes, thy good Works would be good for fome- 
 thing, if thy Faith (like Abraham's) did work with 
 thy Works, but thou doft not believe, and all thy 
 Works thou doft to be feea of Men, jam. 2. 22. 
 Matt. 23. 5. 
 
 Ph. No, I do not my good Works to be feen of 
 Men, but to pleafe God. 
 
 C. I tell thee that without Faith it is impoflible to 
 pleafe God, Heb. 1 . 6. 
 
 Ph, But God hath faid, If a Man do well, he (hall 
 be accepted. 
 
 C. It is not for their well-doing that Men are ac- 
 cepted with my Father, but they are made acceptable 
 in me, and their Works are accepted for my fake, 
 Bph. 1.6. 1 Pet. 2 6. 
 
 Ph. But am I no nearer Heaven, that perform 
 good Works, than this finful ungodly Publican ? 
 
 C. Thou Hypocrite, that juftifieth thyfelf, and 
 judgeft another ; I tell thee, that Publicans and Har- 
 lots fhall enter into the Kingdom of Heaven before 
 iuch as thou art, Matt 7. 5. and 21. 31. 
 
 Ph. Oh ! untrue and falfe Doclrine, to fay that 
 thofe curfed Men who know not the Law, fhould be 
 faved before us who are the Children of Abraham^ 
 John 7, 49. and 8. 33, 
 
 C. Thou 
 
Chrifi and a P bar} fee. 35 
 
 C. Thou blind and felf-conceited Pharifee, under- 
 funded thou not the Scripture ? I will have Mercy, and 
 not Sacrifice ; for I am not come to call the Righteous, 
 but Sinners to Repentance : And I fay unto thee, Un- 
 lcfs thou doft believe in me, thou art not the Child 
 of Abraham, Mat. 9. 13. Gal. 3. 26. 
 
 Ph. I believe in the God of Abraham* the God of 
 Ifaac* and the God of Jacob* whofc Child and Ser- 
 vant I am. 
 
 C. If thou didft believe in God thou wouldft alfo 
 believe in me * but thou art the Child of the Devil, 
 and in Bondage to this Day, John 8. 44. Gal. 4. 25. 
 
 Ph. How am 1 in Bondage ? 
 
 C. Thou art under the Curfe of the Law, and un- 
 der the Power of Sin and Satan ? and canft never be 
 made free, unlefs I make thee free, John 8. 34, 35, 36. 
 
 Ph. Hew dojl thou free Men ? 
 
 C. By my [a) Death and Sufferings I fansfy the 
 Law by the (b) Power of my Refurrection I over- 
 come Death ; and by my Spirit I (m) caft out Satan, 
 and («) fubdue Sin. (a) Gal. 3. 13. (b) 1 Cor. 15. 
 55* 57- i m ) Matt. 12. 28. [n)Rom. 8. 2. 
 
 Ph. Sir, I hope to be freed another way, to wit, 
 by my Sacrifices, Prayers, and good Works. 
 
 C. Thy Sacrifices and Prayers are an Abomination 
 unto me, and thy Works are not found perfect before 
 God, Ifa. 69. 3. Prov. 15. 8. and 28. 9, Rev. 3. 2. 
 
 Ph. What doft thou think to beat me off from my 
 long Prayers, and good Works? I hope by thefe, to- 
 gether with my Fafting and Mourning, to lay a fare 
 and happy Foundation for my Soul for ever. 
 
 C. Thou Worker of Iniquity, that doft (a) pne- 
 tife Hypocrify ; I tell thee thy Prayers are' (b 4 
 thy Works are done to be feen of Men; tho 
 fafteth for (c) Strife, and thy Mourning is but Hypo- 
 critical, therefore, inftead of laying a fure and 
 Foundation, thou {d) heapeft up Wrath to I 
 •gainft the Day of Wrath, (a) Ifa. 32. 6. (b) Pjalm 
 109. (c)Ija. 58.4, 5. (<i) Job lb. 13. 
 
 C 6 Ph 
 
 -j 
 
36 A Conference between 
 
 Ph. Sir, I am not an Hypocrite, but a true Child 
 of God ; and I hope I (hall be faved, for I know moft 
 good Men take me for a godly and righteous Man. 
 
 C. Though thou doft outwardly (e) appear 
 righteous unto Men, yet within thou art full of Hypo- 
 crifie and Iniquity ; thou Seed of the Serpent, thy (f) 
 hope will perifh, for thou canft not (g) efcape the 
 Damnation of Hell. (<?) Matt. 23. 28. (f) "Job 8. 
 
 *£ (g) 23- 33 
 
 Ph. I do not fear what thou fayeft, for I am better 
 perfuaded of myfelf. 
 
 C. Tho' thy feared Confcience, and hardned Heart, 
 hinders thee yet from fearing ; yet Fear, Terror and 
 Trembling mall (b) furprize and fill thy Spirit, and 
 thou (halt roar in (?) Flames of Fire, and everlafting 
 Burnings. {b) Ifa. 33. 14. Deut. 32. 22. (/) Luke 3. 
 17. Mark 9 43, 44, 46. 
 
 Ph. I have Joy and Comfort in my Spirit often from 
 my Performances, and I know that God will hear 
 my Prayers that I make publickly and privately unto 
 him. 
 
 C. Thcu painted Sepulchre, haft thou not read 
 that the [i] Joy of all Hypocrites is but for a Mo- 
 ment ? And that an Hypocrite fhall not (/) come be* 
 fore God? and doft thou not (m) reftrain Prayer before 
 God ? and when thou prayeft, doft thou not do it 
 publickly to be (n) feen of Men? (£) Job 20. 5. 
 (I) Jab 13. 6. (m) Job 15. 4. (») Matt. 6. 5. 
 
 Ph. I pray in private alfo. 
 
 C. Then it is either when (0) fome Punifhment is 
 upon thee, or elfe to quiet thy carnal Confcience. 
 (c) Ifa. 26. 16. 
 
 Ph. Maiier, why doft thou reproach me in faying 
 thus ? 
 
 C, Thou Diflembler, that (p) feekeft Honour of 
 Men, and not the Honour which cometh from God : 
 thou ait to expect notfrng but Shame and (q) everlaft- 
 ing Contempt, (p) J An 5. 44. [q) Dan. 12. 2. 
 
 Ph. Sir, thou judgeft raflily. 
 
 C, No, 
 
Chriji and a Pharifee. 37 
 
 C. No, as I hear I judge, and my Judgment is 
 juft and true, John y. 30. and 8. 16. 26. 
 
 Ph. How knoweft thou what I am, that thou fo 
 judged ? 
 
 C. I am he that fearcheth the Heart, and trieth the 
 Reins, and I will give to everyone of you according 
 to your Works, Rev. 2. 23. 
 
 Ph. When thou judged the World, what Differ- 
 ence wilt thou make between us that ferve God, and 
 the Heathens that ferve him not? 
 
 C. The Difference will be this, that your (r) Con- 
 demnation will be greater, becaufe, though ye know 
 God, yet ye ferved him (s) vainly, falfly, and (/) hy- 
 pocritically, (r) Matt. 23. 14. Mark 12. 40. Luke 
 20. 77. {s) Matt. 15. 9. (0 />.57- 4-. 
 
 Ph. Good Mafter I would efcape this Condemna- 
 tion, for I believe it will be great, and thy Words 
 begin to terrify me already. 
 
 C. I have told thee already, that there is no other 
 Way for thee to efcape it but only by me, yet thou 
 doft not believe in me, John 10. 25. 
 
 Ph. How wilt thou have me believe in thee ? 
 
 C« Firff, I will have thee fee thyfelf to be the (v) 
 greateft and vileft of Sinners, and then fee all thy \u) 
 own Righteoufnefs, Services, and Performances to be 
 as Filth and menftruous Rags. And after thou haft de- 
 nied and [w ) abhorred thy felf, then cry out, Mafter, 
 lave me, or dfe I perifh ; for the (x) Whole ne:d not 
 a Phyfician, but thofe that are fick. (v) 1 Tim. 15. 
 (n) If j. 64. 6. (w) Ezek. 36. 36. 2 1. (x)Matt. 9. 12, 
 
 Ph. I do fee myfelf a Sinner, and am forry for my 
 Sins j and doth not God fay, That whofoever con- 
 fefieth ^nd forfaketh his Sins, (hall find Mercy ? 
 
 C. I fay unto thee, (thou lukewarm ProfefTor) ex- 
 cept thou eateft my Flefh and drinkeft my Blood, and 
 fubmiteit unt > my Righteoufnef , thou canft not be 
 iaved r Jcbn 6. 32. 
 
 Ph Well then ; if I cannot be faved by my own 
 Works and Righteoufnefs, Mailer, let me be behold- 
 ing; to thee to fave me. C. Haft 
 
38 A Conference between 
 
 C. Haft thou not read, that {a) Salvation be- 
 Iongeth only to the Lord, and that Men are faved by 
 Grace without the Works of the Law ? why then doft 
 thou fo (b) lightly efteem the Rock of thy Salvation, 
 by feeking to be juftified and faved (as (c) it were) 
 by thy own Works ? I tell thee again, thou muft (d) 
 deny thy own Righteoufnefs wholly, and look to be 
 found in my Righteoufnefs only, elfe thou canft not 
 be faved. (a) Pfalm 3. 8. (b) Deut. 32. 15. (c) Rom. 
 9. 32. (d) Phil. 3. 9. 
 
 Ph. Indeed, Matter, thou makeft theWay to Heaven 
 very hard. 
 
 C. It is fo hard that many fhall feek to enter in, 
 and fliall not be able, Luke 13. 24. 
 
 Ph. If it be as thou fayeft, I am afraid many of our 
 beft Scribes and Pharifees will come fhort of Heaven. 
 
 C. Thou mayeft be fure of that, for verily, I fay 
 unto thee, Except thy Righteoufnefs exceed the Righte- 
 oufnefs of the Scribes and Pharifees, thou fhalt in no 
 cafe enter into the Kingdom of Heaven, Matt. 5. 2C- 
 
 Ph. But, Mafter, there be fome that do great Works 
 in thy Name, {hall not all fuch be faved ? 
 
 C. No, for many will fay unto .me hereafter, Lord* 
 Lord, have we not prophdied in thy Name, and in 
 thy Name caft out Devils, and in thy Name done 
 many wonderful things ; and then will I profefs unto 
 them, I never knew you, depart from me ye Work- 
 ers of Iniquity, Matt. 7.22, 24. 
 
 Ph. But why fhould not fuch rather be faved than 
 caft away ? 
 
 C. Becaufe they (as thou doft) do all thofe Things 
 to be feen of Men, and to gain Honour unto them- 
 felves, and fo build their Salvation upon this falfe 
 Foundation, as the foolifh Builder built his Houfe 
 upon the Sand, which in (g) time of Floods and Wind 
 could not {land, but fell, Matt. 7. 26, 27. (g) i. e. 
 TimSs of Trial and Perfecution, Luke 8. 12. 
 
 Ph. I fee thou doft reject me : I thought to be one 
 of thy Difciples, and to follow thee. 
 
 C. No* 
 
Chrifi and a Pharifee. 39 
 
 C. No, I do not rcjeft thee, but am very willing 
 to receive thee ; but firft confider what thou doft, and 
 what it will coft thee, if thou wilt be my Difciple 
 and follow me. 
 
 Ph. What will it coft me, Mafter? 
 
 C. Thou mull (A) hate thy Father and Mother, 
 and Wife, and Children, and Brethren, and Sifters, 
 and thine own Life alfo; yea, thou muft go and fell 
 all that thou haft, and take up thy Crofs daily, and 
 follow me, elfe thou canft not be my Difciple, Luke 
 14. 26,27. (b) i. e. In comparifon of Chrift, and 
 when they come in competition with him, Matt. 10. 
 
 37- 
 
 Ph. This is a hard Saying, who can bear it ? And 
 
 he went away forrowful, and followed him no more, 
 John 6. 60, 66. Matt. 19. 22. 
 
 The Third Conference^ between Jefus and a doubt- 
 ing Chriftian. 
 
 Jefus. y^ Ome unto me all ye that labour and are 
 V_> heavy laden, and I will give you Reft, 
 Matt. 11.33. 
 
 Chriftian. O Lord, I am a poor heavy laden Sin- 
 ner that would come unto thee, but cannot come. 
 
 J. It is true, O Soul, no Man can come unto me, 
 except the Father which hath fent me draw him, John 
 6. 44. 
 
 Ch. How then fhall I come unto thee ? 
 
 J. I and my Father are one, and we give Power 
 to the Saint; and to them that have no Might, we 
 add Strength, John 10. 30. Ifa. 40. 29. 
 
 Ch. Lord, I am altogether without Strength, 
 therefore draw me unto thee, and I will come. 
 
 J. I will draw thee unto me with the Cords of a 
 Man, with Bands of Love, and with loving Kind- 
 nefs, Hof. 11. 4. Jer. 31. 3. John 12. 31. 
 
 C. But, 
 
40 A Conference between 
 
 Ch. But, Lord, now I look upon my felf, I fee I 
 am unworthy to come unto thee ; yea, unworthy of 
 the leaft of thy Mercies. 
 
 J. So faidmy Servant (a) John the Baptf/i, and (b) 
 Jacob, and (c) others, yet do not judge thy felf (as the 
 \d) Jews did) unworthy of eternal Life, (a) Matt. 
 3. 6, ii. (b) Gen. 32. 10. (c) Luke 7. 7. Matt. 8. 2. 
 
 (d) Acls 13. 36. 
 
 Ch. If fuch Men as John Baptijl and Jacob did 
 judge themfelves unworthy, how T many thoufand times 
 more unworthy am I, a wretched and wicked Sinner ? 
 
 J. It is true, neither they nor thou could be worthy, 
 of your felves, but yet I am willing to account you 
 worthy, Luke 20. 35. and 21. 35. Rev. 3.5. (As the 
 Prodigal's Father did his Son, Luke 15. 21. 22.) 
 
 Ch, But, Lord, if there were any thing that were 
 good in me, it might a little encourage me to come 
 unto thee, but I find nothing but Evil in me. 
 
 J. Doil thou not know that without me thou canft 
 
 (e) do nothing ? and that a Man can (/) receive no- 
 thing except it be given him from Heaven r Why 
 then deft thou ftay away from me, who muft (g) 
 work all thy Works in thee. And becaufe thou feeft 
 nothing but evil in thee, thou fliouldil the rather 
 come unto me, who am the [h) Fountain wherein 
 thy unclean Soul muft be waftied ; and unkfs I (/) 
 wafh thee thcu canft not be clean, nor have any (£) 
 Part in me. (e) John 15. 5. (f) John 3 27. (^j Ifa. 
 26. 12. 2. 12. (/;) Zacb. 13. 1. (/) Ezek. 36. 2$.a.d 
 
 1.9.(^7^13.8. 
 
 Ch. True, Lord, thou art the Fountain and \\ ell- 
 ipring of Life, and it is thy Blood (and nothing elfe) 
 that can warn away my Sins : But how can 1 came 
 near to t; ee, who am (o wicked, that, for ought I 
 know, have counted thy Blood (/) an unholy Thing? 
 [I) he j. 10. 20. 
 
 J. 1 hou poor dear and doubting Soul, what if 
 thuu hadft had a Hand in crucifying me, (as the 
 
 JcWS 
 
Jtfus and a doubting Cbrijlian* 4 1 
 
 had) yet cannot I forgive thee, as I did many 
 of them ? But thou haft not counted my Blood an un- 
 holy Tiling, for thou defireft to have thy Sins wafhed 
 away by it, d3s 2. 36, 41. 
 
 Ch. What the Jews did, they did ignorantly ; but 
 I have finned againft Knowledge, which makes my 
 Sins vvorfethan theirs. 
 
 J. If thou haft finned againft Knowledge, yet thou 
 haft not finned fo but that thou mayeft be forgiven: 
 For my dear Difciple Peter fir ned again ft Knowledge 
 when he affirmed with an Oath that he knew me not, 
 ; . 26. 72. 
 Ch. Oh! but yet my Sins are worfe than his, for 
 his Sin was but one Sin, and that a fudden and fhort 
 Sin ; but I have finned many Sins, and continued 
 long in them. 
 
 J. So did my beloved Servant David (who was a 
 Man according to my own Heart) commit feveral 
 Sins toge her, as Murther, Whoredom, Esfc and 
 continued a While too in his Sins. 
 
 Ch. Oh, but Lord, thofe Servants of thine, though 
 they finned againft thee, yet they expreffed a great 
 c 3 eal of Senfe of their Sins, and Sorrow for them ; 
 but I can neither be fenfible of, nor forrou ful for 
 mine. 
 
 J. O fweet Soul, thou miftakeft and forgetteft thy 
 felf, for thou doft often confefs thy Sins before me, 
 uith Senfe, Shame, and Sorrow : And i hear thee dai- 
 ly bemoaning and complaining, and faying, I have 
 [u) finned againft the Lord, woe is me, for I am un- 
 done, (u) Job 7. 20. Pfalm 51. 4. Lorn. 5. 16. 
 
 Ch. Oh, good Lord, it is not without a Caufe that 
 T cry woe is me, 1 am undone ; for I think there is 
 no^oul in fuch a dangerous and defperate Condition 
 as mine. 
 
 J. Why doft thou think and fay fo ? 
 Ch. Becaufe I have finned that unpardonable Sin 
 againft thy Spirit. 
 
 J. O thou 
 
42 A Conference between 
 
 J. Q thou poor and precious Soul, thou doft but 
 think Co : But tell me, how canft thou fin that Sin 
 again ft my Spirit, and yet pray for more of my Spirit, 
 and fo much prize my Spirit as thou doft ? 
 
 Ch. Oh Lord, I have often grieved and quenched 
 thy Spirit, and is not this to commit that unpardon- 
 able Sin ? 
 
 J. My own dear and loving Children may and do 
 fometimes grieve my Spirit by finning, and quench 
 the gracious Motions of it; and yet do not Sin that 
 unpardonable Sin, Epbef. 4. 30. 
 
 Ch. Oh but I can think no lefs but that I have 
 committed that Sin, for I have had hard, cruel, and 
 defperate Thoughts in my Heart againft the holy 
 Spirit. 
 
 J. Though (my Child) thou haft had fuch Thoughts 
 in thy Heart, yet thou haft not fpoken evil of my 
 Spirit (as the Jews did) which is the Sin of Blafphe- 
 my, and that unpardonable Sin, Matt, 12. 24, 28, 
 31. Mark 3. 22 to 30. 
 
 Ch. Lord, I am not fure but that I have fpoken 
 evil Words of thy Spirit; for I know I have many 
 times uttered vile, bitter, and curfed Words. 
 
 J. Notwithstanding thou didft, thro' the Violence 
 of thy Temptations, and in the Bitternefs of thy Soul, 
 fpeak fuch Words, (as my Servants Job, David, Je- 
 remiah, Jonah, and refer did) yet thou haft not done 
 defpightfully, nor finned rnalicioufly and wilfully 
 againft my Spirit of Grace, as Reprobates do, Heb. 
 10. 29. John 3. 10. & ro. 18.&23. 15,16, Pfabn^i. 
 22. & 116. 11. Jer. 20* 14, &c. Jonah 4. 3, 4, 9. 
 Matt. 26. 27, 74. 
 
 Ch. Oh I have been and ftill am very wilful, and 
 have often finned wilfully ; and thou fay eft in thy 
 Word, that if any fin wilfully after they receive the 
 Knowledge of the Truth, there remains no more 
 Sacrifice for Sin, Heb, 10. 6. 
 
 J. Thou 
 
Jefus and a doubting Chrijlian. 43 
 
 J. Thou dear Soul, have not I heard thee often in 
 Prayer complaining of, and bewailing thy Sins, and 
 begging earneftly for Power againft them ? Therefore 
 it is rather againft thy Will (than wilfully) that thou 
 do'} fin. 
 
 Ch. Oh but I find Sin in Power in my Soul, 
 which if I were a Saint it would not be fo. 
 
 J. My Servant Paul found Sin fo ftrong in him 
 that he confefted he was carnal, and fold under Sin ; 
 and that he found a Law in his Members warring 
 
 inft the Law of his Mind, and bringing him into 
 Captivity to the Law of Sin, Rom. 14. 23. (Sin 
 uas in Power in Paul, when it could carry bun Cap- 
 
 Ch. Oh but neither Paul^ nor any other Saint, 
 hath finned prefumptuoufly, as I have done. 
 
 J. My Servant David prayed that he might be kept 
 from prefumptuous Sins, for he was fubjeel thereunto, 
 and fo are the beft of my Saints. Pfalm 19. 12. (It 
 is probable that David finned pre fumpluoufy in killing 
 Uriah.) 
 
 Ch. But, Lord, I have rebelled ag-ainft thee. 
 
 J. So did my Servants of {a) old, but I have re- 
 ceived (b) Gifts for the Rebellious, and to me belong 
 Mercies and Forgivenefs, tho 5 thou haft rebelled 
 againft me, Dan. 9. 9. [a) Ifa. I. 2. and 6?. 20. 
 (b) Pfalm 68. 18. 
 
 Ch. Oh but my Rebellion is the word Rebellion 
 of all, for I have rebelled againft the Light : I have 
 profeffed thee, and yet I have belied thee, and made 
 an hypocritical Profeffion ; I feem'd, like Judas ^ to be 
 thy Friend, whilft in my Heart I did not love thee. 
 
 J. The Houfe of Ifrael and the Houfe of Judab 
 dealt trcacheroufly againft me the Lord, and belied 
 me ; and Ephraim my dear Son compafled me about 
 with Lies, yet was I gracious to them, Jer. 5. 18, 
 31, 12. Hof 11. 12. with Jer. 23. 6. and 31. 20. 
 
 Ch. But, 
 
44 A Conference between 
 
 Ch. But, Lord, Ephraim was never fo wicked as I 
 am, nor guilty of fuch Lukewarmednefs, Hypocrify* 
 and Backfliding as J am guilty of. 
 
 J. Yea Epbraim was a Cake not turn'd : And 
 
 um fed upon Wind, and provoked me to Anger 
 
 mcft bitterly, yet my Bowels (till worked towaids 
 
 Epbraim, that I could not deftroy him, HoJ\ 8. 8. & 
 
 12 ic, 14. with 11. 8. 
 
 Ch. But I increaied in Sin ; and the more Mercies 
 I received, the more my Heart was exalted. 
 
 J. Even fo did Ephraim fin more and more; ac- 
 cord in g as he was fill'd, fo his He^rt was exalted, 
 1 3. 2, 6. 
 
 Ch But, Lord, what didft thou do to Epbraim ? 
 
 J. 1 drew them with the Cords of a Man, and with 
 Bands of Love, and I was as the Dew unto them, 
 Hcfea 11. 4. and 14. 5. 
 
 Ch. Oh but I have forfaken the Lord, and back- 
 fliden from thee. 
 
 J. So did Ifrael and Judab> Jer. 2. 13 & 3. 6. & 
 4. 16. 
 
 Ch. But, Lord, I find that my Heart is bent to con- 
 tinual Backflidings : yea my Backflidings were en- 
 creafed. 
 
 J. So were (c) they, yet I healed their Backflid- 
 ings, fo will I heal thine alfo, Hofca 14. 4. Jcr. 2. 
 14, 22. (e) Hofea 1 1. 7. Jcr. 5. 6. 
 
 -Ch. But I have fallen into grofs Sins, that have 
 difhonoured thee, and caufed thine Enemies to blaf- 
 pheme. 
 
 J. So did my Servant David^ 2 Sam, 12. 14. and 
 others of my Saints. 
 
 Ch. But then he did mourn and repent greatly 
 for his Sins, but I cannot do fo, for I find my Heart 
 hard as Adamant. 
 
 J. So my People IfratVs Hearts formerly were as 
 hard as a Rock, Adamant and Flint, Jer. 5. 3. 
 Ezih 3. Q* 
 
 Ch, Ok 
 
Jifut CM& & doubting Chriflian* 4 5 
 
 Ch. Oh but I have been Jong (yea ever) troubled 
 with this Hardnefs of Heart. 
 
 J. What though, yet I am exalted to give Repen- 
 tance unto thee, Afts 5. 31. 
 
 Ch. Oh but I do not find that I am fenfible enough 
 of my Sins; for, if I were, I fhould mourn and be 
 aihamed for the Wickednefs which I have committed 
 againft thee. 
 
 J. When thou doft fee me whom thou haft pierced, 
 and when thou feeft that I am pacified toward thee, 
 then thou fhalt mourn, loath thy felf, and beafhamed 
 for all thy Sins and Abominations which thou haft 
 committed againft me, Rev. 1. 7. Ezek. 6.9. & 16. 
 
 Ch. Rut, LorJ, I am a very great Sinner, and I 
 would fain fee the Nature and Number of my Sins, 
 that I might truly repent me of them, and be humb- 
 led for them. 
 
 J. If thou fee all thy Sins, with their Nature, 
 Number, and Aggravations, thou canft never look 
 upon them with Defpair, as Cain and Judis. And 
 it is not fo much the Sight of Sin, as the Sight of my 
 Love, Grace, Goodnefs, and Glory, that will lead 
 thee to Repentance, and humble tree for thy Sins, 
 Luke 7 . 42, 47. Zacb. 12. 10. Rom. 2. 4. Ija* 6. 5. 
 G01. 4. 13. Matt. 27. 3, 4, 5. 
 
 Ch. O Lord, I krtbw 1 am as wicked a Sinner, 
 and as ungodly a Wretch, as ever lived : Hut tbo' t 
 know this, \ et methinks I am not broken u ith the 
 Senfe thereof; I cannot weep nor fhed Tears for my 
 Sins 3 Oh no ! I go many times to Prayer, and to 
 hear Sermons, and there is no more working nor re- 
 lenting upon my Soul than if i were a dead Stock or 
 
 j. O my dear Soul, do not thou belie thy felf, for 
 I have heard many a forro wf A Sigh coming from thy 
 Heart, and I have feen many a 1 ear drop from thine 
 Eyes y and I vviil yet pour out more of the Spirit of 
 
 Mourn- 
 
46 A Conference between 
 
 Mourning upon thee. But what if thou didft not find 
 thefc things in thy felf, yet I have offered up ftrong 
 Cries and Tears unto my Father for thee, Ezek. 9.4. 
 Pfalm 34.. 17. Zach. 22. 11. Heb. 5. 7. 
 
 Ch. O Lord, that I had but Faith to believe that for 
 my felf. 
 
 J. Have Faith in me, and be not faithlefs, but be- 
 lieving, Mark 11. 13. John 20. 27. 
 
 Ch. Lord, I find fo much Atheifm and Unbelief 
 in my Heart,*that I have oftentimes Queftionings in 
 my felf concerning God, and concerning the Scrip- 
 ture and Word of God. 
 
 J. Thefe are the Temptations and Suggeftions of 
 Satan, and my own Difciples were and are troubled 
 with them, Luke 24. 25. 
 
 Ch. O Lord, I am troubled with a thoufand Temp- 
 tations, 
 
 J. Yet fear not (my loving and dear Child) the*' 
 thou haft divers Temptations, for it is that which my 
 beft Saints have had, and I will not fuffer thee to 
 be tempted above what thou art able, but I will fuccour 
 thee in thy Temptations, and I will make a Way that 
 thou fhaltefcape, and be delivered out of Temptations, 
 Javies I. 2. l Cor. 10. 3. Heb. 2. 18. 2 Pet. 2. 9. 
 
 Ch. But I think no Saint hath fuch Temptations as 
 mine, for fometimes I am tempted to kill my felf, 
 and fometimes to kill others; infomuch that T cannot 
 look upon any Weapon, Waters, or the like, but I 
 am ready to make my felf away therewith. 
 
 J. Satan tempted me to caft my felf offthe Pinna- 
 cle of the Temple, and he alfo tempted many of my 
 dear Children to deftroy themfelves ; but do not thou 
 hearken to the Accufer, (for he doth accufe thee to 
 me, and me to thee) but rather fay unto him, Satan, 
 it is written, my Lord Jefus hath overcome thee, and 
 I hope thro' his Blood, 2nd thro' his Might and s pirir, 
 to overeome thee likewise; fay alfo, My God hath 
 commanded me not to kill another, nor to do Hurt or 
 
 Violence 
 
Jefus and a doubting Chriflian. 47 
 
 Violence to my felf: Therefore get thee behind me, 
 thou Liar, Murthercr, and Enemy; for Twill put 
 my Truft in Chrift, th</ he kill me; and I will en- 
 deavour to live to fe< ve him, tho' hefhould afterwards 
 dimn me, Mat. 4. 5. Rev. 12. 10. John 12. 13. 
 Exod. 20. 13. Afis 16. 28. John 13. 15. 
 
 Ch. Oh but this doth much trouble me, that I do 
 not find any Love in my Heart to thee. 
 
 J. What tho' thoudoft not, yet I will circumcife 
 thy Heart, and thou fhalt love me ; and when thou 
 apprehendeft my Love to thee, thou wilt love me 
 a~ain, Deut. 30. 6. 1 John 4. 19. 
 
 Ch. I have finned, Lord, againft thy Mercies, and 
 abufed thy Love, yea loved my Sins more than thee, 
 therefore I cannot think that ever thou wilt look up- 
 on me with any Love or Delight. 
 
 J. So did my Servant David, and my People Ifrael 9 
 yet as I loved them, fo will I love thee freely, and 
 betroth thee to me in Loving-Kindnefs and Mercy, 
 2 Sam. 12. 8, 9. Hojca 2." 5. and 14. 4. and 2. 9. 
 
 Ch. But, Lord, I have not only finned again ft thy 
 Mercies, but againft thy Corrections and Chaftife- 
 ments alfo. 
 
 J. So did my People Ifrael formerly; for, w!,en I 
 finote them, they went on frowardly in the way of 
 their evil Hearts ; but I led them, and reftored Com- 
 forts to them, Pfalm 57. 17, 11. 
 
 Ch. Ay, but my Condition is worfe than all that, 
 fori have been long under the Means of Grace, and 
 yet I am altogether fruitlefs, and like the barrea Fig- 
 tree. 
 
 J. Thou troubled Sou!, in me is thy Fruit found, 
 and I will purge thee, and thou fhalt bring forth Fruit 
 abundantly; for they, that are planted in my Houfe 
 fhall flourifh and be fat, and be like a green Olive- 
 Tree, John 15.4. Pfalm 9 1- 1*1 13/ r 4- 
 
 Ch. Ay, Lord, 'tis true, if I were a Branch in thee, 
 and a true Member of thy Houfe, then I could bc- 
 7 lieve 
 
48 A Conference between 
 
 Jieve thefe Promifes of thine ; alas ! I am neither of 
 both, but feparated from thee and thy People. 
 
 J. Do not fay that thou art none of mine, for I 
 have bought thee with my Blood ; and do not fpeak 
 that thou art feparated from my People, for 1 will 
 give thee in mine Houfe, and within my Walls, a 
 Place and aName of Sons and Daughters, lfa. 56. 3,5. 
 
 Ch. Sure if I were not an Out-caft and a Repro- 
 bate, I fhould not be thus (as I am) in a wildernefs 
 Condition. 
 
 J. Ifrael was counted an Out-caft, and (he cried 
 out, yet I was then a God to her, anjd (he a People 
 to me, Jer. 30. 16, 17, 22. 
 
 Ch. Oh, if I were but one of thine, I fhould then 
 count my felf the happieft in all the World. 
 
 J. Fear not, my Spoufe, for I am thy Husband and 
 thy Father. 
 
 Ch. If I were one of thy Children, thou wouldeft 
 not hide thy felf from me as thou doit. 
 
 J. 1 have hid my felf and my Face from fome of 
 my Prophets and People of old, and yet it was in 
 love to them, and fo it is to thee, Pjalm 88. 14. lfa. 
 8. 17. k 94. 7. 
 
 Ch. But thou haft hid thyfelf from me, and thou 
 feemeft alfo to be angry with me, la. 5 + . 5. JtY. 31.9. 
 
 J. Fury is not with me (towards thee) j and tho* 
 I be angry, yet my Anger is but for a Moment, 
 lfa ah 27. and 54. 8. 
 
 Ch. Yet, Lord, thou haft been angry with me a 
 long Time, for thou haft forgotten me. 
 
 J. Zion did fay fo, The Lord hath forfaken me, 
 and my Lord hath forgotten me: yet I had not for- 
 got her ; for fhe was graven upon the Palms of my 
 Hands, Jfa.\6. 15, 16. Jer. 51.5. 
 
 Ch. But, Lord, if thou haft not forgotten me, thou 
 wouldfl never have left me in fuch a Wildernefs and 
 barren Condition as 1 am in. 
 
 J. 1 have allured thee into the Wildernefs that I 
 nought fpeak. comfortably unto thee, Hfa 2. 14. 
 
 Ch. I have 
 
Jefus and a doubting Chrijlian. 49 
 
 Ch. I have been many Years in Trouble and Ter- 
 rors, and wanting Peace in my Soul, which could 
 not poflibly have been, if 1 had truly believed in thee. 
 
 J. But now I will fpeak Peace unto thee, and I 
 will guide thee into the way of Peace, Pjal 85. 8. 
 Luke 1. 79. 
 
 Ch. Lord, wilt thou fpeak Peace unto me, and 
 guide me in the Way of Peace ? The Preacher's Lips 
 that preach Peace. 
 
 J. I will create the Fruit of thy Lips, Peace, Peace 
 and my Spirit fhall be in thee, and his Fruit fhall be • 
 Peace unto thy Soul, I/a. 56. 19. and 55. 12. 
 
 Ch. But, Lord, thy Word fays, there is no Peace 
 to the Wicked. 
 
 J. No, not to a Man that will perfift in his wicked 
 Way, and doth not, nor will not believe in me ; but 
 thou art one of thole that I bore the Chafti fen; em of 
 thy Peace, and one of the Children of Peace, lja+ 
 53. 5. and 54. 13. 
 
 Ch. But, Lord, how can I have Peace, feeing a 
 Man cannot have Peace before (and without) he does 
 believe ? 
 
 J. Thou fhalt have Faith and Peace, and I will 
 give Peace through believing, 1 The/. 3, 6, 16. 
 
 Ch. But, Lord, I mult know that T am one of thine. 
 
 J. Thou fhalt know that I am the Lord thy God, 
 and that thou art one of my People, Ezck. 44. 30. 
 
 Ch. Oh how fhall I know that ? 
 
 J. My Spirit fhall bear .Witnefs with thy Spirit 
 that thou art my Child, Rom. 8. 16. 
 
 Ch. But how fhall I know that it is thy Spirit 
 that beareth thisWitnefs, and that it is not the Spirit 
 of Delufion. 
 
 J. Thoumayeft know that by its Power in working 
 in thy Heart, which no oilier Spirit can work alike ; 
 as alfo by the Earneft and Fruits thereof, 2 Cor. 5.5. 
 and 7. 22. Gal. 5. 22, 23. 
 
 D Ch. Lord 
 
 ? 
 
$o A Conference between 
 
 Ch. Lord, what elfe fhall I believe, befide being one 
 of thine ? 
 
 J. Doft thou believe that ? 
 
 Ch. Yes, Lord, I do believe that thou art Jefus the 
 Son of God, and the Saviour of the World, Atts 8. 
 37. John 6. 69. and 1 1. 27. 
 
 J. But doft thou believe that I am thy Saviour ? 
 
 Ch. O Lord, I believe that there is no other Way 
 to be faved but only by thee, Afts 4. 12. 
 
 J. But doft thou believe that thou fhalt be faved 
 by me ? 
 
 Ch. Lord, I do believe, help my Unbelief, Mat. 9. 
 
 J. To thee it is given to believe, PhiL r. 29. 
 
 Ch. Now, Lord, I do believe. 
 
 J. What doft thou believe ? 
 
 Ch. I believe that thou loveft me, didft give thy 
 felf for me, and that thou art my Lord and my God, 
 and that I am juftified and fhall be faved by Grace, 
 Gal. 2. 20. John 20. 10. Afts 15. 11. 
 
 J. How earned: thou to believe this ? 
 
 Ch. Lord, it is by thy Gift and Work that I do 
 believe it, Ephef. 2. 8. Heb. 12. 2. 
 
 J. Well, now thou doft believe, what wilt thou do ? 
 
 Ch. Lord, what wilt thou have me to do ? A&s 9, 
 6. 
 
 J. If thou love me, keep my Words, John 14. 23. 
 
 Ch. What are thofe Words of thine ? 
 
 J. Search the Scriptures, for they are able to make 
 
 thee perfect and wife unto Salvation, and to furnifli 
 
 thee for every good Work, John 5. 39. 2 27//*. 3. 16, 
 
 Ch. But, Lord how fhall I underftand thy Word ? 
 
 J. I will make known my Word unto thee, Prov. 
 1. 23. 
 
 Ch. But, Lord, is there no Danger of my depart- 
 ing and falling away from thee, now I do believe ? 
 
 J. No, 
 
Jefus and a doubting Chriftian. 5 1 
 
 J. No, the Mountains fhall depart, and the Hills 
 be removed, but my loving Kindnefs fliall not de- 
 part from thee, Ifaiah 54. 10. Jer. 32.41. 
 
 Ch. Lord, I will keep thy Precepts with my whole 
 Heart, Phil. 1. 1 , 29. 
 
 J. I have redeemed thee that thou fhouldft ferve 
 me without Fear, in Holinefs and Righteou fnefs, all 
 the Days of thy Life, Luke 1. 69. 
 
 Ch. Come, ye Children, and I will declare what 
 the Lord hath done for my Soul : 
 
 My Soul fhall make her Boaits of the Lord ; the 
 humble fhall hear this and be glad : O magnify the 
 Lord with me, and let us exalt his Name together, 
 Pfalm^. 11. 2, 3. 
 
 The Threefold State of a 
 
 CHRISTIAN 
 
 DISCOVERED: 
 1. By Nature. 2. By Grace. 3. In Glory. 
 
 O R 
 
 fc. Out ofChrift. 2. In Chrift. 3. With Chrijl. 
 
 Thy threefold State here thou may eft fee, 
 What thou haft teen, art, andjhalt be. 
 
 L T} Y Nature, I was born of the Flefh, John 5.6. 
 
 J3 That which is born of the Flefh is Fkfh. 
 
 Ey Grace, I was born of the Spirit, John 3. 6. 
 That which is born of the Spirit is Spirit. 
 
 In Glory, I fhall have all fpiritual Privileges, 
 
 John J. 12, But as many as received him, to them 
 
 D 2 gave 
 
5 2 The threefold State of a Chriftian, 
 
 gave he Power to become the Sons of God, even to 
 them that believe in his Name. 
 
 II. By Nature, I was all Flefh, Gen. 6. 5. And 
 God faw that the Wickednefs of Man was great in 
 the Earth, and that every Imagination of theThoughts 
 of Man's Heart was only evil continually: Gen. 8. 
 22. For the Imagination of Man's Heart is evil from 
 his Youth. 
 
 By Grace, I amFlefh and Spirit, Rom. 7. 20, 23. 
 Now if I do that I would not, it is no more I that 
 do it, but Sin that dwelleth in me. But I fee another 
 Law in my Members warring againft the Law of 
 my Mind, and bringing me into Captivity to the 
 Lav/ of Sin, which is in my Members : Gal. 5. 17. 
 For the Flefh lufteth againft the Spirit, and the 
 Spirit againft the Flefh ; and thefe are contrary one 
 to the other, io that ye cannot do the thing that 
 ye would. 
 
 In Glory », I Jhall be all Spiritual, 1 Cor. 15. 44. 53. 
 It is fown a Natural Body, it is railed a Spiritual 
 Body. Now this I fay, Brethren, that Flefh and 
 Blood cannot inherit the Kingdom of God y neither 
 doth Corruption inherit Incorruption. 
 
 III. By Nature,, I walk after the Flejh, 2 Cor. to. 3. 
 For tho' we walk in the Flefh, we do not War after 
 the Flefh : Rom* 8. 4. That the Righteoufnefs of 
 the Law might be fulfilled in us, who walk not after 
 the Flefh, but after the Spirit. 
 
 By Grace, I walk in the Spirit \ Gal. 5. 16. ThisI 
 fay then, walk in the Spirit, and you fhall not fulfill 
 the Luft of the Flefh. 
 
 In Glory, I /ball be quickened by the Spirit, Rom. 3. 
 j 1 But if the Spirit of him that raifed up Jefus 
 from the Dead dwell in you, he that raifed up Chrift 
 from the Dead fhall alfo quicken your mortal Bodies 
 by his Spirit that dwelleth in you. 
 
 IV. Bj 
 
by Nature, by Grace, in Glory. 53 
 
 IV. By Nature, I did mind wholly the Things of the 
 fUJhy Rom. 8. 5. For they that are after the Flcfh 
 do mind the things of the Flefh. 
 
 By Grace, I do mind the Things of the Spirit, Rom. 
 8. 5. But they that are after the Spirit mind the 
 Things of the Spirit. 
 
 In Glory, I Jhall only mind Things Spiritual, Rom. 
 8. To be fpiritually minded is Life and Peace. 
 
 V. By Nature, I was dead in Sin, Ephef. 2. 1. 
 And you hath he quickened who were dead inTrefpaf- 
 Jes and Sins ; 1 Tim* 5, 6. But fhe that liveth in 
 Pleafure is dead while {he liveth. 
 
 By Grace, 1 a?n quickened from Sin, Eph. 2. 5. Even 
 when we were dead in Sins, hath God quickened us 
 together with Chrift (by Grace ye are faved.) 
 
 In Glory I Jhall be quite freed fom Sin, Rom. 6. 1 4. 
 For Sin (hall not have Dominion over you. 
 
 VI. By Nature, I did lie in Iniquity, John 5. 19. 
 And we know that we are of God, and the whole 
 World lieth in Wickednefs. 
 
 By Grace, I do live in all Piety, Titus 2. 4. IT. 
 For the Grace of God that bringeth Salvation hath 
 appeared to all Men ; teaching us, that denying all* 
 Ungodlinefs and worldly Luurs, we fhould live fo- 
 lerly, righteoufly, and godlily in this prefent World. 
 
 In Glory, I Jhall enjoy per J eel Purity, Rev. 2. 1. 4. 
 And God {hall wipe away all Tears from your Eyes ; 
 &hd there (hall be no more Death, neither Sorrow, 
 n >r Crying, neither (hall there be any more Pain: 
 For the former Things are pafTed away. 
 
 VII. By Nature, I was under the Law of Sin an A 
 Death, Rom 8.2. For the Law of the Spirit of Life 
 in Ghrift Jefus hath made me free from the Law of 
 bin and Death. 
 
 By Grace, I am made free by the Law of the spirit 
 of Life, Rom. 8. 2. 
 
 In Glory, I Jhall triumph over Sin and Death, 2 Cor. 
 
 I 5- 55j 5 6 > 57. O Death, where is thy Sting ! O 
 
 D 3 Grave, 
 
54 *£he threefold State of a ChrtjHan % 
 
 Grave, where is thy Vi&ory ! The Sting of Death is 
 Sin, and the Strength of Sin is the Law. But Thanks 
 be to God, who giveth us the Victory thro' our 
 Lord Jefus Chrift. 
 
 VII. By Nature, I did hate God and his Law y 
 Pfalm .2. and 2T. The Kings of the Earth fet them- 
 felves, and the Rulers take counfel together, againft 
 the Lord and againft his Anointed, faying, Let us 
 break their Bands afunder, and cad away their Cords 
 from us. Thine Hand mall find all thine Enemies, 
 thy Right-hand fhall find out thofe that hate thee : 
 Rom. i. 29, 30. Being fill'd with all'Unrighteouf- 
 nefs, Back-biters, Haters of God, without Under- 
 Handing. 
 
 By Grace, I do love God and his Law, Pfalm 1 16. 1. 
 and 11. 19, 27. I love the Lord becaufe he hath 
 heard my Voice. The Law of the Lord is perfect, con- 
 verting the Souh I will delight myfelf in thy Com- 
 mandments, which I have lovei. Oh how I love thy 
 Law ! It is my Meditation all the Day, 1 John 4. ] 9. 
 We love him becaufe he loved us firft 
 
 In Glory, I fhall forever delight in God, and do 
 his Law, Job 27. io. The Righteous will delight 
 himfelf in the Almighty ; he will always call upon 
 God. 
 
 IX. By Nature, I defpifed all Injlruclion, Prov. I. 
 7. The Fear of the Lord is the Beginning of Know- 
 edge ; but Fools defpife Wifdom and Inft ruction 
 1 By Grace, I defire all Information, Pfalm 8 >. 11, and 
 119 Teach me thy way, O Lord, I will walk in 
 thvTruth: Unite my Heart to fear thy Name. Teach 
 me good Judgment and Knowledge Thou art good, 
 and doll: good ; teach me thy statutes. 
 
 In Glory, I Jhall attain clear Apprehenfion, 2 Cor. 3. 
 16, 18. Neverthelefs the Vail fhall be taken away 
 from their Heart. And we all with open Face be- 
 holding, as in a Glafs, the Glory of the Lord, are 
 changed into the fame Image from Glory to Glory. 
 
 X. By 
 
by Nature, by Gract, in Glory. 55 
 
 X. By Nature, I communicated with the vile ft Sin* 
 ner% Piaim 1. 1. Eleffed is the Man that walketh 
 ; in the Counfel of the Ungodly, nor ftandeth in 
 the Way of Sinners, nor fitteth in the Seat of the 
 Scornful. Mat. 24 48, 49. But if that evil Servant 
 fhall eat and drink with the Drunken, the Lord 
 (hall cut him afunder, C5V. 
 
 By Grace, I keep Company % with the bejl Qhrlftiam^ 
 Cant 1. 7. Tell me, O thou whom mv Soul loveth, 
 1 e thou feedeft ; for why fhould I be as one that 
 turnexh afide hy the Flocks of thy Companions. Aft 5 
 q 26. And when &«/ was come to Jerufalcm, he 
 allayed to join himfelf to theDifciples. 1 John 1. 3. 
 That which we have feen and heard, declare we unto 
 m you, that ye alio may haveFellowfhip with us : And 
 truly -our Fellowfhip is with the Father, and with his 
 Son Jeftis Chrifh 
 
 In Glory, I fhall know all Saints, and live with them : 
 
 Luke 13. 28. There fhall be Weeping and gnafhing 
 
 of Teeth, when ye fhall fee Abraham and Ijaac, and 
 
 Jacob, and all the Prophets, in the Kingdom of 
 
 God, and you your felves thruft out. Mat 27. 52, 
 
 53 And the Graves were opened, and many of 
 
 the Saints which flept arofe, and came out of the 
 
 Graves after his Refurreclion, and went into the' 
 
 hoiv City, and appeared to many. 1 Thcf. 4. 16, 1 /. 
 
 For the Lord hi mfelf fhall defcend from Heaven with 
 
 Shout, and with the Voice of an Archangel, and 
 
 with ihe Trump of God, and the Dead in Chriil 
 
 (hali rife firfr. Then we which are alive and remain, 
 
 {hail be caught up together with them in the Clouds, 
 
 to meet with the Lord in the Air, and fo we fhall be 
 
 for ever with the Lord. 
 
 XI. By Nature, I pcrfecuted Godlincf, A els 26. 14, 
 15. And when wc were fallen to ihe Earth, I heard 
 a Voice (peaking unto me, and faying, in the Hebrew 
 Tongue* Saul, Saul, why perfecuteit thou me ? It is 
 hard for thee to kick a^ainft the Pricks And I faid, 
 " D 4 Who 
 
$6 c The threefold State of a Chriflian^ 
 
 Who art thou, Lord ? And he faid, I am Jefus, whom 
 ihou perfecuteft. 
 
 By Grace , / p ro f e f s *i tn Potucr, i Tim. 6. 12. 
 Fight the sood Fight of Faith, lay hold on eternal 
 Life, whereunto thou art alfo called, and haft pro- 
 feilesd a good Profeffion before many Witneffes. 
 
 in Gfory) I Jball have the Prize, Phil. 3. 14. I prefs 
 toward the Mark for the Prize of the high Calling 
 of God in Chrift Jefus. 
 
 XII. By Nat we, I was one of the World, John 15. 
 
 18, 19. If the World hate you, ye know that it ha* 
 ted me before it hated you. If you were of the World, 
 the World would love its own. 
 
 By Grace, lam chofen out of the Worlds John I 5, 
 
 19. But becaufe ye are chofen out of the World, 
 therefore the World hateth you. 
 
 In Glory, IJhall be feparated from the World. Matt* 
 13. 45. At the End of the World the Angels (hall 
 come forth, and fever the Wicked from among the 
 Juft : Matt. 25. 32,33. And before the Son of Man 
 fhall be gathered all Nations, and he mail feparate 
 them one from another, as a Shepherd divideth his 
 Sheep from the Goats : And he fhall fet the Sheep 
 on his Right hand, but the Goats on the Left. 
 
 XIII. By Natu>e, I was in Darknefs, 1 Pet. 5. 
 But ye are a chofen Generation, a royal Priefthood, a 
 holy Nation, a peculiar People, that he mould mew 
 forth' the Praifes of him who ham called you out of 
 Da/knefs into his marvelous Light. 
 
 By Grace, I wait in the Light, John 8. 12. Then 
 fpake Jefus unto them, faying, I am the Light of the* 
 World : he that fo'loweth me (hall not walk in Dark- 
 nefs, but fhall have the Light of Life. 
 
 In Glory, IJhall dwell with Light, Tim. 6. 13, 16. 
 I give thee Charge in the Sight of God, that thou 
 keep this Commandment until the Appearing of our 
 Lord Jefus Chrift, who is the bleffed and only Po- 
 tentate, the Kings cf Kings, and Lord of Lords, 
 
 who 
 
by Nature, by Grace* in G $j 
 
 who onlv hath Immortality, dwelling in 1 i . 
 Which no Man can approach unt« , to whom be Ho- 
 nour and Power everlaiting. Amen. 
 
 XI V. By Nature , / was naked, forlorn, and un- 
 clean, Eph. 1 6. 4, 5, 6. In the Day that thou waft 
 born, thou waft not wafhed with Water, none Eye 
 pitied thee, nor had Compaflion on thee, but thou 
 waft caft out in the open Field, to the loathing of 
 thy Perfon. 
 
 By Grace, I am clothed ivlth the Robe of hinocency^ 
 Rev. 19.6, 7, 8. And I heard as it were the Voice 
 of a great Multitude, faying, Allelujah ; for the Lord 
 God omnipotent reigneth. Let us be glad and re- 
 joice, and give Honour to him, for the Marriage of 
 thv.- Lamb is come, and his Wife has made herfelf 
 ready. And to her it was granted that fhe fhould be 
 arrayed in fine Linnen clean and white : For the 
 fine Linnen is the Righteoufnefs of the Saints, 
 
 In Glory, IJhall be cloathed with Immortality, 2 Cor. 
 5. 4. For in this we groan carncftly, defiring to be 
 clothed upon with our Houfe, w T hich is from Heaven, 
 that Mortality might be fwailowed up of Life. 
 
 XV. By Nature, I was a S i ranger, Eph. 2 1 2 . A t 
 that time ye were without Chrift, being Aliens from 
 the Common-wealth of Ifracl, and Strangers from the 
 Covenants of Promife, having no Hope, but without 
 God in the World. 
 
 By Grace, I am God's Friend, Ifa. 41. 8. Thou 
 Ifracl ari my Servant Jacob whom I have chofen, the 
 Seed of Abraham rny Friend ; John 15. 10. 13. If ye 
 keep my Commandments ye (hall abide in my Love : 
 Even as I have kept my Father's Commandments, and 
 abide in his Love. Greater Love hath no Man than 
 this, that he lay down his Life for his Friend. 
 
 In Glo-y, I Jhall be his Favourite for ever. Pro v. 3. 
 
 3> 4. Let not Mercy and Truth forfake thee, i'o 
 
 fhalt thou find Favour and a good Undcrftanding in 
 
 the Sight of God and Man: Prov> I. 35. Whofo 
 
 D 5 findetd 
 
58 The threefold State of a Chriftian, 
 
 findeth me findeth Life, and fhall obtain favour of 
 the I oid. 
 
 XV 7 1. By Nature, I %v as an Enemy, Rom. 10. For 
 if when we were Enemies we were reconciled to God 
 by the Death of his Son, much more being reconciled 
 we fhall be laved by his I ife. 
 
 By Grace, I cm reconciled, Col. I- 21, 22. And you 
 that were fometimes alienated, and Enemies in your 
 Mind by wicked Works, yet now hath he reconciled, 
 To prefent you holy and unblameable, and unre- 
 provable in his Sight. 
 
 hi Glory, I /ball befaved, R om . 5 . ' 1 o . 
 XVII. By Nature, I was condemned, John 3. 29. 
 He that believeth on me is not condemned ; but he 
 that believeth not is condemned already, becaufe he 
 hath not believed in the Name of the only begotten 
 Son of God. 
 
 By G>cce, I am juftified, Acls 13.29. And by Chrift 
 all that beliive are juftified from all Things from 
 which ye could not be juftified by the Law of Mofes, 
 3. 24. Being juftified freely by his Grace, through 
 the Redemption that is in Jefus Chrift. 
 
 InGlcy, 1 fhall judge, 1 Cor. 6. 2. Do ye not 
 know that the Saints mall judge the World, Matt. 
 19. 28. And Jefus faid unto them, Verily I fay unto 
 you, that ye which have followed me in theRege- 
 neratk n, when the Son of Man fhall fit on the 
 Throne of his Glory, ye alfo foaM lit upon twelve 
 Thrones, judging the twelve Tribes of Ifrael. 
 
 XV III. By Nature^ I departed from God, Jer. 17. 
 c. Thus faith the Lord, Curfcd be the Man that 
 trufttth in Man, arid nraketh Flefh his Arm, and 
 who'e Heart departeth from the Lord. 
 
 By Gt ace, I draw nigh to God, Heb. 7.19- For the 
 Law made nothing perfed, but the bringing in of 
 a r etter Hope did, by the which we draw nigh unto 
 God. 
 
 In 
 
by Nature, iy Grace, in Clory. 59 
 
 In Glory, I Jball abide With God for eyer % j Thef. 
 4. 16, 17. Fot the Lord himfelf lnall dcfcend from 
 
 Heaven with a Shout, and with the Voice of an 
 Archangel, and with the Trump of God -, and the 
 Dead in Chrift (hall rife firft. Then we who are 
 alive and remain (hall be caught up together with 
 them in the Clouds to meet the Lord in the Air, 
 and fo we fhall ever be with the Lord. 
 
 XIX. By Nature, I was Satan's Slave, 2 Tim. 2. 
 25, 26. If God perad venture will give them Re- 
 pentance, that they may recover themfelves out of 
 the Snare of the Devil, who are taken captive at his 
 Will. 
 
 By Grace, I am the Lord's Freeman, 1 Cor. 7. 22. 
 For he that is called in the Lord being a Servant is 
 the Lord's Freeman : GaL 4. 31. So then Brethren, 
 We are not Children of the Bon J woman, but of the 
 Free. 
 
 In Glory , I ftmll he a Citizen of Z ion, Eph. 2. 12. 
 Now therefore ye are no more Strangers and Foreign- 
 ers, but Fellow-Citizens with the Saints, and of the 
 liouihold of God. 
 
 XX. By Nature, I was free from Right eoufnefs, 
 Rom. 6. 20. For when ye were the Servants of Sin, 
 ye were free from Righteoufnefs-. 
 
 By Grace, I am free through Right eoufnefs, Rom. 3. 
 25. God hath fet forth Chrift Jefus to be a Propitia- 
 tion thro 5 Faith in his Blood, to declare his Righteouf- 
 nefi for the Remiffion of Sins that are part, 2 Pet.i. r. 
 Peter, a Servant and an Apoftle of Jefus 
 Chrift, to them that have obtained like precious Faith 
 with us,, thro' the Righteoufnefs of God, and our 
 Saviour Jefus Chrift. 
 
 In Glory, I flmll reign in Righteoufnefs, Rom. 5. 
 21. As Sin hath reigned unto Death, even fo (hall 
 Grace reign through Righteoufnefs unto eternal Life, 
 by Jefus Chrift our Lord. 
 
 D 6 XXI. By 
 
t o The threefold State of a Chrijlian y 
 
 XXI. By Nature, Hived in Fear, Rom. 18. For 
 yc have not received the Spirit of Bondage again to 
 fear. Heb. "j. 15. Chrift will deliver them which 
 thro' fear of Death were all their Life-time fubjecT: 
 to Bondage. 
 
 By Grace, I live by Faith, Gal 2. 20. The Life 
 which I now live Hi the Klefh, I live by the Faith of 
 the Son of God, who loved me, and gave himfelf for 
 me. 2 Cor. 5.7. 1" or we walk by Faith, aid not by 
 Sight. 
 
 In Glory, I Jhall receive the End of my Faith, 1 Pet. 
 jr. &, 9. Ye i\ joice with Joy unfpeakable and full of 
 Glory, receiving the End of your Faith, even the 
 Salvation of vour Souls. 
 
 XXII. By Nature, I war without Hope, Eph. 2. 
 12. At that time ye were without Chrift, being Alli- 
 ens from the Common- wealth of Ifratl, having no- 
 Hope, and without God in the World. 
 
 By Grace, I rejoice in Hope, Rom. 5. 1, 2. There- 
 fore being juftified by Faith, we have Peace with God' 
 thro' our Lord Je us Chrift, by whom alfo we have 
 Accefs bv Faith into his Grace, wherein we ftand and 
 rejoice in Hope of rhe Glory of God. 
 
 In G lory, 1 jhall nrrd no Hope, 1 Cor 1 3. 12. For now 
 we fee thro' a Glafs darkly, but then Face to Face ; 
 now I know in Part, but then I fh-all know even as 
 
 1 alfo am known. 
 
 XXIII. By Nature, I was without all the Promt fe^ 
 Eph. 2. ) 2. At th jt time ye were without Chrift, and 
 Strangers from the Covenants of Promife. 
 
 By Grace I am under all the Promifcs, 1 Cor. 1. 29. 
 For c.il the Prom; fes of God in Chrift are Yea, and 1 
 in him Amen, unto the Glory of God by us. 
 
 In Glory, I foalt pa> take of all Things pro mifed, 2 Pet. 
 
 2 4, 1 1 . Whereby are given us exceeding great and 
 precious Promifes. For an Entrance fhall be given 
 to you abundantly into the everlafting Kingdom of our 
 Lord ar>d Saviour kfus Chrift. 
 
 XXIV. 5ji 
 
by Nature* by Grace* in Glory. 61 
 
 XXIV. By Nature, I was the Child of the Devil and 
 of Hell* i John 3. 10. In this the Children of God 
 are manifeit and the Children of the Devil, whofo- 
 ever doth not Righteoufnefs is not of God. Mat. 25. 
 15. Wo unto you Scribes and Pharifees, Hypocrites, 
 for ye compafs Sea and Land to make one Profelyte, 
 and when he is made, ye make him twofold more the 
 Child of Hell than your felves. 
 
 By Grace* lam a Child of God* Gal. 3. 28, 29. For 
 ye are all the Children of God by Faith in Ch rift 
 Jefus. And if ye be Chrift's, then are ye Abraham* § 
 Children, and Heirs according to Promife. 
 
 in Glory* I /ball be an Heir of God and of Heaven* 
 Rom. 8. 17. And if Children then Heirs, Heirs of 
 God, joint Heirs with Chrift ; If fo be that we fufYer 
 with him that we may be glorified alio together. 
 Heb. 1 1. 7. By Faiih Noah* being warned of God of 
 Things net ken as yet, moved with Fear, prepared 
 an Ark to the faving of his Houfe, by which he con- 
 demned the World, and became Heirs of the Righ- 
 teouihefs which is bv Faith. 
 
 XXV. By Nature* I was in coniinual Danger * Mat. 
 5. 22. But I fay unto you, that whofoever is angry 
 with his Brother without aCaufe, fhall be in Danger 
 of the Judgment; and whofoever mall fay to hrs 
 Brother, Raca* (hall be in Danger of the Council} 
 but whofoever mall fay* Thou Fool, fhall be in 
 Danger of Hell Fire. 
 
 By Grace* I am in continual Safety* Pfalm 4. 8. I 
 will both lay me down in Peace and Sleep, for thou, 
 Lord, makeft me dwell in Safety, John 13. 28, 29. I 
 will give unto them eternal Life, and they fhall never 
 perifh ; neither mall any pluck them out of thine 
 Hand. My Father which gave them me, is greater 
 than them all, and none is able to pluck them out of 
 my Father's Hand. 
 
 /;; Glory* Iftiallbe in an i?npreg?iable S 'ancillary Jfaiah 
 45. 1 7. But Iirael fhall be laved in the Lord with an 
 
 ever- 
 
6 2 The threefold State of a Chriftian, 
 
 everl ailing Salvation : Ye fhall not be afhamed nor 
 
 confounded World without End. 
 
 XXVI. By Nature, 1 fought to go to Heaven by my 
 ewn Righteoufnefs, Rom. 10. 3. For they being igno- 
 rant of God's Righteoufnefs, and gone about to efta- 
 blifh their own Righteoufnefs, have not fubmitted 
 themfelves to the Righteoufnefs of God 
 
 By Grace ^ I feek to go to Heaven without my own 
 Righteoufnefs, Phil. 3. 8, 9. I count all things but 
 Dung that I may win Chrift, and be found in him, 
 not having my own Righteoufnefs, which is of the 
 Lav;, but that which is through the Faith of Chrift, 
 the Righteoufnefs which is of God by Faith. 
 
 In Glory, I Jhall he wholly Righteous, Eph. 5. 27. 
 That he might prefent it to himfelf a glorious Church, 
 not having Spot, or Wrinkle, or any fuch thing ; 
 but that it mould be holy and without Blemifh. 
 fude 24. 25. Now unto him that is able to keep 
 you from falling, and to prefent you faultlefs before 
 the Prefence of his Glory with exceeding Joy : To 
 the only wife God our Saviour, be Glory, Majefty, 
 and Dominion, and Power, both now and ever.Arnen. 
 
 XXVII. By Nature, I fought my J elf only, Phil. 2. 
 21 . For ail feek their own, not the things which are 
 Jefus Chrift's . 2 Tim. 3. 2. For Men fhall be Lo- 
 vers of their own felves in thelaft Days -, Lovers of 
 Pleafure more than Lovers of God. 
 
 By Grace, 1 feck the Glovy of God chiefly, Phil. 1 . 1 1 . 
 Being filFd with the Fruits of Righteoufnefs which 
 are by Jefus Chrift, unto the Praife and Glory of 
 God. 1 Cor. to. Whether ye eat or drink, orwhat- 
 foever ye do, do all to the Glory of God. 
 
 In Glory, I Jhall give Praife and Glory wholly 
 to God, Rev. 5 12, 13. And I beheld, 1 and I heard 
 the Voice of many Angels round about the 
 Throne, and the Beafts and the Elders -, and the 
 Number of them was ten Thoufand times ten Thou- 
 fand, and Thoufands of Thpuunds $ faying, with a 
 
 loud 
 
by Nature, by Grace, in Glory. 63 
 
 loud Voicc,Worthy is the Lamb that was flain, to re- 
 ceive Power, and Riches, and Wifdom, and Strength, 
 and Honour, and Glory, and BleiTing. And every 
 Creature which is in Heaven and on the Earth, and 
 under the Earth, and fuch as are in the Sea, and all 
 that are in them, heard I, faying, Bleffing, and Ho- 
 nour, and Glory, and Power, be unto him that fit- 
 teth upon the Throne, and unto the Lamb for ever 
 and ever. 
 
 XXVIII. By Nature, I was lojl, Luke 19. 10. 
 For the Son of Man is come to feek and to fave that 
 which was loft. 1 Pet. 2. 25. For ye were as Sheep 
 going aftray, but are now returned unto the Shepherd 
 and Bifhop of your Souls. 
 
 By Grace, I am found, Luke 15. 24. For this my 
 Son was dead, and is alive; he was loft, and is found, 
 
 InGlory^IJhallbe at home, 2 Cor. 6. 7. Knowing 
 that whilft we are at home in the Body, we are abfent 
 from the Lord : Therefore we are willing rather to be 
 abfent from the Body, and to be prefent with the 
 Lord. 
 
 XXIX. By Nature, 1 knew nothing, 1 Cor. 8. 2. 
 And if any Man thinks that he knows any thing, he 
 knoweth nothing yet as he ought to know. 
 
 By Grace, I knew in Part, 1 Cor. 13. 12. Now I 
 know but in part. 
 
 In Glory, 1 Jhall know as 1 am known, 1 Cor. 13. 
 12. But then I (hall know even as I am known. 
 
 XXX. By Nature, my Services were abominable, 
 Prov. 15. 8. The Sacrifice of the Wicked is an 
 Abomination to the Lord. 
 
 By Grace, my Services were acceptable, Prov. 15. 8. 
 But the Prayer of the Upright is his Delight. 1 Pet. 
 2. 5. Ye alio as lively Stones are built up a fpiritual 
 Houfe, an holy Priefthood, to offer up fpiritual Sacri- 
 fices, acceptable to God by Jefus Chrift. 
 
 In Glory, my Services Jhall be rewarded, Mat. 9. 4, 
 Let thine Alms beinfecret, and thy Father vrh 
 
 2 feetk 
 
64 Tke threefold State of a Chriflian, 
 feeth in fecret, himfelf fhall reward thee openly. Mat* 
 10. 14. He that receiveth a Prophet in the Name 
 of a Prophet, fliall receive a Prophet's Reward ; and 
 he that receiveth a righteous Man in the Name of a 
 righteous Man, fhall receive a righteous Man's Re- 
 ward. 
 
 XXXI. By Nature, I was like a BeaJI, Pfalm 73; 
 22. So foolifh was I and ignorant, I was as a Beaft 
 before thee. 
 
 By Grace, I am like aP>ince, Gen. 23. 6. Hear 
 us my Lord Abraham ; thou art a mighty Prince 
 among us. Rev. i. 6. And hath made,us Kings and 
 Priefts unto God and his Father, to him be Glory 
 and Dominion for ever and ever. Amen. 
 
 In Glory I /ball be like an Angel, Luke 20. 35, 36, 
 But they which fha!l be accounted worthy to obtain 
 the Refurrection from the Dead, are equal to the 
 Angels, and are the Children of God. 
 
 XXXII. By Nature, my Body was the Temple of Sin, 
 Rom. 6. 19. Let not Sin therefore reign in your mor- 
 tal Body, that ye ftiould obey it in the Luft thereof. 
 
 By Grace, my Body is the Temple of the Holy Spirit, 
 Rom. 6. 12. For as ye have yielded your Members 
 Servants to Uncleannefs and to Iniquity ; fo now yield 
 vour Members Servants to Righteoufnefs unto Holi- 
 nefs. I Cor. 6. 19. Know you not that your Body 
 is the Temple of the Holy Ghoft, which ye have of 
 God, and ye are not your qwii, 
 
 In Glory, my Body /ball be raifed fph itually, 2 Cor. 
 15. 44. It is fown a natural Body, it is raifed a fpi- 
 ritual Body. 
 
 XXXIII. By Nature y I did glory in my Shame, 
 Phil. 3. 18, 19. For many walk, of whom I have 
 told you often, and now tell you even weeping, 
 that they are Enemies of theCrofs of Chrift : Whofe 
 End is Deftrudiion, whofe God is their Belly, and 
 whofe Glory is their Shame, who mind earthly 
 Things. 
 
 By 
 
by Nature, by Grace, in Glory. 65 
 
 By Grace, I am afnamed of my Sin, Rom. 6. 21. 
 What Fruit had ye then in thofe Things whereof ye 
 are now afhamed, for the End of thofe Things is 
 Death. 
 
 In Glory, I Jhall be without Sin and Shame, Heb. (Jr 
 28. Chrift was once offered to bear the Sins of many; 
 and unto them that look for him, {hall he appear the 
 fecond 7'ime to Salvation. 
 
 XXXIV. By Nature, I was like the Dh t and Mire^ 
 Ifa. 57. 10. The Wicked are like the troubled Sea 
 when it cannot reft, whofe Waters caft up Mire and 
 Dirt. 
 
 By Grace, I am like the Moon in Beauty, Cant. 6\. 
 10. Who is flie that looketh forth as the Morning, 
 fair as the Moon, clear as the Sun, and terrible as an 
 Army with Banners. 
 
 In Glory, I Jhall be like the Sun in Glory, Mat. 1 3. 
 14. The Righteous fhall fhine forth as the Sun, in 
 the Kingdom of their Father. 
 
 XXXV. By Nature, I fat in the Shadow of Deaths 
 Luke 1. 79. To give Light to them that fit in 
 Darknefs, and in the Shadow of Death, to guide our 
 Feet into the Way of Peace. 
 
 By Grace, I do fit virtually in the Kingdom of Life, 
 Eph. 2. 6, 7. And God hath railed us up together 
 in heavenly Places in Chrift Jefus. That in the Ages 
 to come he might (hew the exceeding Riches of his 
 Grace in his Kindnefs towards us, through Jefus 
 Chrift. 
 
 In Glory, I Jhall fit on his Throne eternally, Matt. 
 19.28, 29. And Jefus laid unto them, Verily I fay unto 
 you, that you which have followed me in theRege- 
 nei ation, when the Son of Man fhall fit on the Throne 
 of his Glory, ye alio fhall fit upon twelve Thrones, 
 and (hall inherit everlafting Life. Rev. 3.21. To him 
 that overcometh will I grant to fit with me in my 
 Throne, even as I alfo overcame, and am fet down 
 with my Father in his Throne. 
 
 The 
 
( 66) 
 
 The Threefold State of a 
 
 C H R I ST I A 
 
 Paraphrafed in Verfe. 
 
 EJACULATION. 
 
 OBlessed Lord, my God, ' 
 When e'er my Heart inclines 
 To fing this fpiritual Song, 
 
 Or read thefe ufeful Lines ; 
 Let me thy Spirit's Power 
 
 And Influences find, 
 That they may be impreft 
 Upon my Soul and Mind. 
 
 Give me an humble Frame, 
 
 Give me an ho!y Fear, 
 To think what now I am, 
 
 And what before I were. 
 
 Unto thy facred Throne, 
 
 Let thefe Affections guide me j 
 To blefs thee for that Grace 
 
 The Gofpel doth provide me. 
 
 That I may lay my Claim 
 
 To what the Scripture faith ; 
 By found Experience, 
 
 And by unfeigned Faith. 
 And let my Hopes of Heaven 
 
 And Glory truly raife 
 My Soul to clofe with thefe 
 
 Reflections of thy Praife. 
 
 I. By 
 
fhe threefold State, &c. 67 
 
 I. 
 
 BY Nature, and as out of Chrift, 
 Born of the Flcfh was I. 
 By Race, and as I ftand in Chrift, 
 
 I'm new born fpiritually. 
 In Glory, I with Chrift (hall reign, 
 
 And heavenly Freedom have. 
 Lord ! what is Man that thou fhouldft caie 
 
 So vile a Wretch to fave ? 
 II. 
 By Nature, Folly did my Mind 
 
 With Quietnefs inherit : 
 By Grace, a Warfare I do find 
 
 Betwixt my Flefh and Spirit. 
 In Glory, Jefus Chrift at length, 
 
 All glorious will make me. 
 Lord ! this ftrongWar's above my ftrength^ 
 
 Let not my Chrift forfeke me, 
 HI. 
 By Nature, Luft to fatisfy, 
 
 A flefhly War I waged. 
 By Grace, to walk more fpiritually, 
 
 My Spirit (lands engaged. 
 In Glory, by Chrift's qdicfceniijg Power 
 
 Transformed I wait to be. 
 Lord ! what am I, that thou (houldft caft 
 
 A Look of Love on me. 
 IV. 
 By Nature, unto earthly tilings 
 
 I wholly bent my Mind. 
 By Grace, I unto heavenly Things 
 
 Do chiefly ftand inciin'd. 
 In Glory, heavenly Vifions 
 
 Mine Eyes fhall only fee. 
 Lord ! what am I, thou fhouldft regard 
 
 So poor a Worm as me ? 
 
 V. By 
 
68 The threefold State of a Chrijlian, 
 
 - V. 
 By finful Nature, I was dead 
 
 In Trefpafles and Sins ; 
 By gofpel Grace, now quickened, 
 
 My Soul to live begins : 
 In heavenly Glory, from all Sin 
 
 I (hall be wholly free. 
 Lord ! what am I, that thou haft bee» 
 
 At fo great coft for Me ? 
 VI. 
 By Nature, in Iniquity, 
 
 I was well pleas'd to lie ; 
 By Grace, I now firi<e to walk 
 
 In all Simplicity : 
 In Glory, I fhall cleanfed be, 
 
 And like my Saviour pure. 
 Lord ! what great Love is this, tnat thou 
 
 Should!! fuch a Wretch endure f 
 VII, 
 By Nature, unto Sin and Death 
 
 I once did fubjecl ftand : 
 By Grace, made free, I now obey 
 
 The Spirit of Life's Command : 
 In Glory, Chrift triumphed hath 
 
 O'er Death and Sin for me. 
 Lord ! how fhould I thy Grace adore, 
 
 That I thus fav'd fhould be ? 
 VIII. 
 By Nature, God, his Word, and Law, 
 
 I hated as my Foes : 
 By Grace, I with an holy Awe 
 
 Do fully with them clofe : 
 In Glory, my Defires in full 
 
 Delight diflblv'd fhall be. 
 Lord ! "what am I, that e'er my Sight 
 
 Should fuch bleft Objeas fee ? 
 
 IX. By 
 
Paraphrased in Verfe. C(i 
 
 IX. 
 By Nature, Ignorant, I did 
 
 All heavenly Things defpife : 
 By Grace, the precious Word of God, 
 
 My Soul doth dear!) prize : 
 In G!©ry, I clear Light fhali gain, 
 
 When Faith is turn'd to Sight 
 Lord ! what is Man, that thou fhouldft chufc 
 
 On him to place Delight. 
 X. 
 By Nature, with vile Men I chofe 
 
 My chief Delight to take : 
 By Grace, theftrideft Saints are thofe 
 
 I my Companions make : 
 In Glory, I with Saints above, 
 
 And Angels ftill fha'l dwell. 
 Lord ! raife my Soul to magnify 
 
 This Grace that doth excel. 
 XL 
 By Nature, I abhorr'd the Form 
 
 And Shew of Godlinefs : 
 By Grace, I now the Power have, 
 
 And farther ftill do prefs: 
 In Glory, the beft Prize at lafl 
 
 I am in hopes to gain. 
 Lord ! why fhould all this Grace te caft 
 
 Upon a Wretch fo vain ? 
 XII. 
 By Nature, I was only Earth, 
 
 And earthly Things did mind: 
 By Grace, I now from Earth am rais'd, 
 
 Yet ftill I ftay behind : 
 In Glory, I from Earth to Heaven 
 
 At length fhall raifed be. 
 Lord ! what exceeding Love is this 
 
 Thou doft beftow on me ? 
 
 xnr. Tj 
 
jo The threefold State of a Chrifiian, 
 
 XIII. 
 By Nature, I to Hell was doom'd, 
 
 Dark as the blackeft Night : 
 By Grace, I am enlightned now, 
 
 And fo a Child of Light: 
 In Glory, with immortal Light 
 
 I fhortly hope to dwell : 
 Lord ! by thy Love alone I am 
 Sav'd from the loweft Hell. 
 XIV. 
 By Nature, I an helplefs Babe, 
 Lay all defil'd and loath'd : 
 By Grace, and only by God's Grace, 
 
 I now am wafh'd and cloath'd : 
 In Glory, with immortal Robes 
 
 I hope I fliall be rais'd. 
 Lord ! thy rich Goodnefs to me can 
 Never enough be prais'd. 
 
 XV. 
 By Nature, to my Father's Face 
 
 A Stranger I remain'd : 
 By Grace, to be my Father's Friend 
 
 I have at length obtain'd : 
 In Glory, I his Favourite 
 
 Eternally fhall be. 
 Lord ! what tranfeendent Love is this 
 To fuch vile Duft as me ? 
 
 .XVI. 
 By Nature, I God's Enemy was ; 
 
 A Rebel fierce and wild : 
 By Grace, I through my Saviour's Blood 
 
 Am rally reconcil'd : 
 In Glory, with his blefled Spirit, 
 
 I hope and wait to be. 
 Lord ! I would humbly thee adore 
 » Who thus haft faved me. 
 
 XVII. By 
 
Paraphrafed in Verfe. y t 
 
 XVII. 
 By Nature, I God's Laws did hate, 
 
 And wickedly condemn : 
 By Grace, I through Chrift's Righteoufnefi 
 
 Will ftill be rul'd by them : 
 In Glory, that triumphant Day, 
 Will my bleft Saviour bring. 
 Lord ! who the Goodnefs can difplay 
 Of my dear God and King ? 
 ^ XVIII. 
 By Nature, I a guilty Soul 
 
 Fled from my God for Fear : 
 By Grace, to th' new and living Way, 
 
 With Boldnefs, I draw near : 
 In Glory, which approaches faft, 
 
 I fhall with God abide. 
 Lord ! let my Soul this wondrous Love 
 Never in Silence hide. 
 
 XIX. 
 By Nature, I to Satan was 
 
 A willing chained Slave: 
 By Grace, my Liberty is gained $ 
 
 By Chrift I Freedom have : 
 In Glory, of new Jerusalem I 
 
 A Citizen fhall be. 
 Lord ! I can't do enough for him, 
 Who did all this for me. 
 
 XX. 
 By Nature, from all Righteoufnefs 
 
 I once was wholly free : 
 By Grace, I'm free to Righteoufnefs ; 
 
 It's Servant I would be ; 
 In Glory, with it I fhall reign, 
 
 When Sin fhall tempt no more. 
 Lord! let not all this Grace be loft 
 Thou haft laid up in Store. 
 
 XXL By 
 
fz The threefold State of a Chriftian> 
 
 XXI. 
 By Nature, Guilt and Wrath I faw, 
 Which made my Grief encreafe : 
 By Grace, I'm faved from the Law, 
 
 By Faith I live in Peace : 
 In Glory, Faith will gain its Ends ; 
 
 I fhall be happy then. 
 Lord ! how doth this rich Grace tranfcerid 
 The utmoft Thoughts of Men ? 
 XXII. 
 By Nature, my ungrounde J Hopes 
 
 Oft turn'd into Defpair ; 
 By Grace, my Anchor fafe I caft, 
 
 And hope without all Fear : 
 In Glory, I fhall all enjoy; 
 
 No Work for Hope in Sight. 
 Lord ! I fhall only fpend my Time 
 In A£ts of pure Delight. 
 
 XXIII. 
 Bv Nature, I no Promife could 
 
 Claim, which doth tend to fave : 
 By Grace, the Promifes I apply, 
 
 And right to all I have: 
 In Glory, I of promis'd Joys 
 Shall plenteoufly partake. 
 Lord ! this diftinguifhing Love of thine 
 Is for thy Mercies fake. 
 
 . XXIV. 
 By Nature, I was bom of Sin, 
 
 And there my God did find me : 
 By Grace, Chrift me begat agen, 
 
 And Heir of Life afngn'd me : 
 In Glory, I joint Heir with Chrift, 
 
 My Lord, fhall ever dwell : 
 Lord ! let me never be intic'd • 
 
 This Heritage to fell. 
 
 XXV. Bv 
 
Parapbr afed in Vrrf\ 73 
 
 XXV. 
 By Nature, unto Wrath and Harm*, 
 
 I daily was expos'd : 
 By Grace in everlafting Arms 
 
 I fafely am inclos'd : 
 In Glory, an eternal Fence 
 
 God will about me raife. 
 Lord ! put an everlafting Song 
 
 In me, of Might and Praife. 
 XXVI. 
 By Nature, by my own good Works 
 
 The Way to Heaven I fought : 
 By Grace, I ne'er will truft in Works; 
 
 I do abhor the Thoughts : 
 In Glory, I without a Spot 
 
 Shall then prefented be. 
 Lord ! I admire my blefled Lot 
 
 Laid up in Chrift for me. 
 
 XXVII. 
 By Nature, to fulfil my Lufts, 
 
 As my chief End, I fought : 
 By Grace, I chiefly fludy how 
 
 God may have Honour brought 
 In Glory, him to blefs and praife 
 
 My Work will fhortly be. 
 Lord ! with what mighty Joy will this 
 
 Implovment ravifh me ? 
 
 xxvm. 
 
 By Nature, like loft Sheep or Son, 
 
 DiftrefTes did furround me : 
 By Grace, when loft, and quite undone, 
 
 Sweet Jefus fought and found me; 
 In Glciy, to my long'd-for Home, 
 
 A 1 e in his Arms he'll bring. 
 Lord ! what high raifed Songs become 
 
 My gracious, glorious King? 
 
 E XXIX. By 
 
74 The threefold State cf a Chriftian, 
 
 XXIX. 
 By Nature, I was wholly dark ; 
 
 I nothing knew nor learn'd : 
 By Grace, I fee, and now by me 
 
 Deep Myfteries are difcern'd : 
 In Glory, 1 (hall clearly know 
 
 All things as I am known. 
 Lord ! unto all Eternity 
 
 Thy Praifes fhall be fliown. 
 XXX. 
 By Nature, all my Services 
 
 An evil Scent did make: 
 By Grace, my Services are right, 
 
 And fweet for Jefus fake : 
 In Glory, not of Debt, but Grace, 
 
 My Services he'll crown. 
 , Lord ! what fhould make thee thus to place 
 
 On Man fo great Renown ? 
 XXXL 
 By Nature, Sin God's Image fpoil'd, 
 
 And quite defae'd the fame : 
 By Grace, fuch Dignity I gain'd 
 
 Th at like a Prince I am : 
 In Glory, I with blefled Saints 
 
 And Angels hope to dwell. 
 Lord ! what great Grace is this to me, 
 
 A Firebrand pluck'd from Hell ? 
 . XXXII. 
 By Nature, Sin and Satan both 
 
 My Members did inherit : 
 By Grace, this Body is God's Throne, 
 
 The Temple of his Spirit : 
 In Glory, though in Vilenefs fown, 
 
 'Twill fpiritually be rais'd. 
 Lord ! for fuch glorious Depths made known, 
 
 How fhould thv Grac? be prais'd ? 
 
 XXXIII. Bi 
 
Varaphrafed in Verfe. jt 
 
 XXXIII. 
 By Nature, I God's Glory turn'd 
 To Shame, and then did boaft : 
 By Grace, for what I then did wifh, 
 
 I blufh and loath it moft : 
 In Glory, without Sin or Shame, 
 
 I fhall be rais'd on high. 
 Lord ! put me in a gracious Frame, 
 
 Thy Name to mas;nifv. 
 
 " XXXIV. 
 By Nature, all defil'd with Sin, 
 
 You might my Vifage fee : 
 By Grace, though fome few Spots I have, 
 
 Fair as the Moon I be: 
 In Glory, I fhall at the laft 
 
 The Sun's bright Beams outfhine. 
 Lord ! why fhouldft thou beftow fuch Love 
 
 On fuch black Souls as mine ? 
 XXXV. 
 By Nature, I i' th' Region fat 
 
 Of Death's dark dreadful Shade: 
 By Grace, in Light's Dominion 
 
 To fit down 1 am made : 
 In Glory, a moft glorious Life 
 
 Referv'd in Promife lies. 
 Lord ! lead my Soul from Strength to Strength^ 
 
 Such glorious Grace to prize- 
 
 £ 2 THE 
 
 
( 76 ) 
 THE 
 
 SCRIPTURES CONCORD: 
 
 Compiled out of the Words of Scripture ; 
 wherein is the Sum of the Way of Salva- 
 tion, and Spiritual Things compared with* 
 Spiritual. - 
 
 w 
 
 Queition : 
 HAT fhould you in the Day of your Youth? 
 
 Anjwe\ 
 
 Remember my Creator, Ecclef. 12. 1. 
 
 Q^ Who created you ? 
 
 A. God created Man, Gen. 1.27. 
 
 Q^ Is there but one God ? 
 
 A. No, there is but one God, 1 Cor. 8. 6. 
 
 Q^ But do not the Scripture fay, there are three in 
 Heaven ? 
 
 A There are three that bear witnefs in Heaven ; 
 the Father, the Word, and the Holy Spirit j and thefe 
 three are one, 1 John 5.7. 
 
 Q^ How can thefe be t'iree, and yet but one God? 
 
 A. Great is the Myftcry, the Son in the Father, 
 and the Father in the Son, and the Spirit of Truth 
 which is fent by the Father and the Son, John 14. n. 
 with 15. 26. and 14. 2^. 
 
 Q^ Hath any one ever ken God the Father ? 
 
 A, No Man hath feen God the Father at any 
 Time ; the only begotten Son, who is in the Bofom of 
 the Father, he hath declared him, John 1. 18. 
 
 Q^ How did Chrift declare him ? 
 
 /f. He was God manifefted in the Flefh, 1 Tim, 
 
 3->3- 
 
 Q. Is 
 
The Scriptures Concord. 77 
 
 Q^ Is it needful for you to know God the Father 
 and Jcius Chrift ? 
 
 ./. Yes ; this is Life Eternal, that they might know 
 thee the only true God, and Jefus Chrift whom thou 
 haft fent, John 1 7. 3. 
 
 (^ But do not all know there is a God ? 
 
 A. No; 7'he Fool hath faid in his Heart, there is 
 no God, I- fdm \^. 1. 
 
 Q^ But he will fay there is a God. 
 
 A. Yet all his Thoughts are, there is no God, 
 Pfa'fn 10 -J. 
 
 Q^ But do all the Wife Men of the World know 
 Gcd ? 
 
 A No, the World by Wifdom knew not God, 
 1 Cor. 1. 2*1. 
 
 Q^ But thefe profefs that they know God. 
 
 A. Yes, they profefs that they know God, but in 
 Wciks they deny him, Tiius 16. r. 
 
 Q^ Then all they that feem to know God, do not 
 know him. 
 
 A . Pic that faith he knoweth God, and keepeth not 
 his Com andments, is a Liar, and the Truth is not 
 in him, Jcbn 2 4. 
 
 Q_ How then fhall thofe that are faved come to 
 know God ? 
 
 A. They fhall be all taught of God, John 6. 45. 
 
 Q_ What is God? 
 
 A. A Spirit, John 4 24. 
 
 Q_ Hath he ever been, or will he ever be God ? 
 
 A. From everlafting to everlafting he is God, PfaL 
 90 2. 
 
 Q^ Is there any Change in God ? 
 
 A No, in him is no Variablenefs or Shadow of 
 Turning:, James 1. 17 
 
 Q^ Can God be compared to any ? 
 
 A. To whom will you liken me, or fhail I be 
 eq 'al, faith the holy One, Tfa m 4. 45. 
 Q^ Is there any like God ? 
 
 E 3 A. He 
 
"The Scriptures Concord. 
 
 A. He faith, I am God, and there is none like me, 
 
 . 46. 9. 
 
 Q But is not Chrift like him ? 
 
 Ye?, he is the Image of the invifible God, Col, 
 I. 15. 
 
 Q^ How is he the Image of God ? 
 
 A. In him dwelleth all the Fulnefs of the God- 
 head bodily, Col. 2. 9. 
 
 Q^ Is Chrift then equal with God ? 
 
 A* Yes, he being in the Form of God, thought it 
 no Robbery to be equal with God, Phil. 2. 6. 
 
 Q, Should Chrift then be honoured as much as the 
 Father ? 
 
 A. Yes, all Men fhould honour the Son, even as 
 they honour the Father, John 5. 23. 
 
 Q^ Why fo ? 
 
 A, Becaufe he is the Man God's Fellow, Zed. 13. 7. 
 
 Q^ How can he be God's Fellow, being Man ? 
 
 A, Before the Beginning he was with God, and 
 was God, John r. 1. 
 
 Q^ Hut tit before he came in the Flcfh ? 
 
 A. Yes, he was fet up from cverlafting, before the 
 Eeginninir, or ever the Earth was, Prcv. 8. 23. 
 
 Q. What did God before he made this World ? 
 . A. He chafe fome in Chrift Jefus, Eph. 1. 4. 
 
 Q_ For what End ? 
 
 A. To be the Praife of the Glory of his Grace, 
 Eph. 1. 6. 
 
 Q. Is that certain that God hath ele&ed fome ? 
 
 A. Yes fure : fee Mat. 24. 22, 24, 31. Rom. 8. 
 33. and 9. 11. I Tim. 521. and 2. 2. 10. 1 Pet. 
 1. 2. and 2. I, 10. 1 The/. 2. 13. 
 
 Q^ To what hath G d chofen them ? 
 
 A. To obtain Salvation by our Lord Jefus Chrift, 
 1 7*^/5.9. 
 
 Q: Are thofe whom God hath chofen in Chrift 
 Jefus, fure to be faved ? 
 
 J. Yes, the Foundation of God ftandeth fure, hav- 
 ing 
 
The Scr: Concord. 79 
 
 ing this Seal ; The Lord knoweth them that are his, 
 2 Tim. 2. 19. 
 
 Q^ How are they Cure to be faved ? 
 
 A. Becaufe God, that cannot lie, promifed it be- 
 fore the World began, T\t. 1. 2. 
 
 Q. Upon what ground did God promife Salvation ? 
 
 A. Upon this Ground, that Chrift fhould make hi \ 
 Soul an Offering for Sin, If a. 53. 10. 
 
 Q. Was it then concluded upon, that Chrift fhould 
 die? 
 
 A. Yes, and therefore he is faid to be flain from ' 
 the Foundation of the World, Rev. 13. 8. 
 
 Q. Then God did purpofe, that fuch as fhould be 
 faved fliould be faved thro' Chrift ? 
 
 A. Yes, he purpofed it, and gave his Grace in 
 Chrift Jefus to them before the World began, 2 Tim. 
 I. 9. 
 
 Q. How was that ? 
 
 A. God for his fake loved them with an everUfting 
 Love, Jr. 31. 3 
 
 Q^ Tell me now, which was firft, Chrift or the 
 Creatuiv. ? 
 
 A. Chrift is the Firft-born of every Creature, C:l. 
 1. is- 
 
 Q_ Do you mean that Chrift was born before the 
 World was made ? 
 
 A. No, but that God his Father appointed him 
 Heir of all things, and fealed him to be Mediator, 
 Heb. I. 2. John 6. 27. 
 
 Q^ How prove you that Chrift was before all Crea- 
 tures ? 
 
 A. Becaufe by him ail Things were made, jfobn 1.3. 
 
 Q^ Did not God the Father make all Things ? 
 
 A. Yes, he created all Tilings by Jefus Chrift, 
 Bph. 3. 9. 
 
 Q. For whom did God make all Things ? 
 
 A. The Lord made all Things for himfelf, Pr.v, 
 16. 4. 
 
 E+ Q.Were 
 
So The Scriptures Concord. 
 
 Q^ Were all Things that God made good ? 
 A. Yes, Gen. I. 10, 12, 18, 21, 25. 
 
 Q, Who was the firft Man that was made ? 
 
 A. Adam, 1 Cor. 15. 47. 
 
 Q_ Of what was he made ? 
 
 A. OftheDuft of the Ground, Gen. 5. 1. 
 
 CX In whofe Likenefs made he him? 
 
 A. In his own Likenefs, Gen. 5. 1. 
 
 Q_ How was that ? 
 
 ^.Upright, EccL 7. 29. 
 
 Q_ Did Adam abide (o I 
 
 A. N05 he fought out many Inventions, EccL 7. 29. 
 
 Q. What did Adam do ? 
 
 A, He difobeyed God, i?0w. 5. 19. 
 
 Qi What came by Adam's Difobedience ? 
 
 A. Death, Rom, 5. 12. 
 
 Q^ Upon whom ? 
 
 A, Upon a!!, Rom. 14. 18. 
 
 a Why fo ? 
 
 A Pecaufe all finned in him, Rom. 5. T2. 
 
 CX Did that one >in bring Judgment upon ail ? 
 
 A . Yes, by that one Offence Jud ment came upon 
 all Men to Condemnation, Rom. 5.18. 
 
 Q_ Are you then made a Sinner by Adam's Sin ? 
 . A. Yes, by that one Man's Offence ali are made 
 Sinners, Rom. 5. 19. 
 
 Q^ How elfe are you a Sinner? 
 
 A Behold, I was (hapen in Iniquity, and in Sin 
 did my Mother conceive me, Pfalm 51.5. 
 
 Q. What do all as foon as they ace born ? 
 
 A . They g ) aftray as foon as they are born, fpeak- 
 ing Lies, Pfalm 58. 3. I fa. 48. 8. 
 
 Q, But how can a Child fin ? 
 
 A, Sin is bound up in the Heart of a Child, 
 Prcv.. 22. 26. 
 
 Q, Is the Heart finful ? 
 
 yf All the Purpofes and Defires of Man's Heart 
 are only evil every Day, Gtn. 5. 6. 
 
 Q. Then 
 
The Scriptures Concord. 81 
 
 Q. Then there is much Evil in you, but is there 
 any Good in you ? 
 
 A. In me dwelleth no good thing, R r ,m. 17. 18. 
 
 Q. But are all fo bad ? 
 
 v/. There is none that doth good, no not one, 
 R in. 3. n. 
 
 Q^ What then is the Condition of all I 
 
 A. All the World are become guilty before God, 
 Ro?n. 3. 19. 
 
 Q^ Can any be faved in that Condition? 
 
 A. No, all have finned, and come fhort of the 
 Glory of God, Rom. 3. 23. 
 
 Q^ Bat is there not any one in the World with- 
 out Sin ? 
 
 A. No, there is not a jufl Man upon Earth, that 
 doth good, and finneth not, Eccl 2. 20. 
 
 Q^ But cannot any be juftified by their ownWorks? 
 
 A. No, by the Works of the Law no Flefh can 
 be juftified in G ds Si^ht, Rem. 3. 20. 
 
 Q^ Why cannot one that doth his bed to keep the 
 Law, be juftified thereby? 
 
 A. Bccaufe whofoeverkeepeth the whole Law, and 
 yctoffendeth in one Poi .t, is guilty of all, Jam. 2.20. 
 
 Qj Thjn if you break the Law but once, you are 
 very miserable ? 
 
 A. Yes, for it is written, Curfed is everyone that 
 continued! not in all Things which are written in the 
 Book of the Law, to do them, Gal. 3. 10. 
 
 CX How can you be faved ? 
 
 A Not by Works of Righieoufnefs which we have 
 done, but according to his Mercy he faved us,5Ttf. 3.5. 
 
 Q^ How is this ? 
 
 /i. God according to his Promife raifcJ unto us a 
 ur Jefus, A fits 2.3. 33. 
 
 Q_ Who was he ? 
 
 A. A God with us, Mat. 1. 23. 
 
 Q^ Whofe Son was he? 
 
 A. The only Son of God, Luke 1. 35. 
 
 E 5 Q. H.w 
 
$2 The Scriptures Concord. 
 
 Q; How do you know he was the Son of God ? 
 A. Becaufe God faid of him, Thou art my Son, 
 Mat. 3. 17. 
 Q. How elfe ? 
 
 A. He was declared to be fo by his Power, Rom. 1.4. 
 Q^ Was Chrift Man alfo ? 
 A. Yes, 1 Tim. 2. 5. 
 Q^ How was he made Man ? 
 A. A Virgin conceived and bear him, I/a. 7. 14. 
 Mat. I. 23. 
 
 Q^ How could a Virgin conceive and bear him ? 
 A. She was with Child by the Holy Ghoft, Mat. 1. 
 18. Luke I. 25. 
 
 Q^ Was not Jcfepb married unto Mary^ Chrift's 
 Mother? 
 
 A. Yes, yet he knew her not till fhe had brought 
 forth her firft-born Son, and called his Name Jefus, 
 Mat. 1. 25. 
 
 Q. Why is Chrift called the Son of David ? 
 A. Becaufe he was made of the Seed of David y 
 according to the Flefh, R m. 1 . 3. 
 
 Q_ From what Tribe did Chrift fpring? 
 A. It is evident our Lord fprang out of Judah y 
 Beb. 7. 14. 
 
 Q^ Where was he born ? 
 
 A, In Bethlehem, Mat. 2.1. John 7.42. Micuh 5.2. 
 Q. When was Chrift born ? 
 A. When the Fulnefs of Time appointed by the 
 Father was come, Gal. 4. 2, 4. 
 
 Q_ What manner of Man was Chrift made ? 
 
 A He was made in the Likenefc cf other Men,F/;/A 
 
 2. ?. 
 
 Q^ What was he in all Things like other Men ? 
 
 A. Yes, he was in all Points tempted as we, yet 
 -withe ut Sin, Heb. 4 15. 
 
 Q_ Why was he fo made ? 
 
 A. That he might be a merciful and faithful High 
 Piitft in a!i things pertaining unto God, to make Re- 
 con- 
 
T&e Scriptures Concord. 8 3 
 
 conciliation for the Sins of the People, Heb. 2.17., 
 
 Q. Was Chriil in this World. 
 
 A. Yes, he was in the World, John 1. 10. 
 
 Q. What did he do in the World? 
 
 A. He went about doing good, and healing all that 
 were opprcfled of the Devil : For God was with him, 
 JJJs 10. 3 3. 
 
 Q_ Did Chrift commit any Sin in the World ? 
 
 A. No, he did not fin, neither was Guile found 
 in his Mouth, 1 Pet. 2. 22. 
 
 CV But was he not made Sin? 
 
 A. Yes, for us, 1 Cor. 5. 21. 
 
 Q_ How was that ? 
 / He bore our Sins in his own Body, 1 Pet. 24* 
 
 Q^ Why fhould he bear our Sins? 
 
 ,7. Becaufe he was made a Surety for us, Heb.~.Z2t 
 
 Q. What did Chrift do ? 
 
 ./. He died for our Sins, 1 Cor. 15. 3, 
 
 Q. What Death did he die? 
 
 A. The Death of the Crofs, Phil 2. 8. 
 
 Q_ What Death was that ? 
 
 A. A cuifed Death ; for it is written, Curfcd is 
 every one that hangs upon a Tree, Gal. 3. 13. 
 
 Q. By whom was Chrift delivered to Death ? 
 
 A. By the determinate Counfel and Fore-know- 
 ledge of God, Atts 2.23. 
 
 CX Who were the Men that put Chrift to Death ? 
 
 A, The Dwellers at Jemfaiem^ and their Rulers* 
 tho' Miey found no caufeof Death in him, yetdeiired 
 they Pilau that he fhould be (lain, ASs 13. 27, 28. 
 
 Q^ But did not your Sins help to put Chrift to- 
 Death ? 
 
 A. Yes, he was wounded for our Tranfgreilions,. 
 and bruifed for our bins, Hi. ^3. 5. 
 
 Q_ Did Chrift bear the Wrath of God ?' 
 
 //. Yes, the Wrath of God did lie hard on him, 
 PfalmM. 7. and 89.46. 
 
 Q. How doth that appear r 
 
 • E 6 A. Becaufe- 
 
8 4 STfo Scriptures Concord. 
 
 A. Becaufe he hath delivered us from the Wrath to 
 come, i The/, i. ig. 
 
 Q^ Was there no other to help us but only Chrift ? 
 
 A. No, he looked and there was none to help, 
 Jja. 63.5. 
 
 Q. Could not the Law make Men perfect ? 
 
 A. No, the Law made nothing perfect, Heb. 7. 
 19. and 10. 11. Rom. 8. 3. 
 
 Qi Was it needful for Chrift to have a Body ? 
 
 J. Yes, it was of Neceffity that this Man had 
 fomewhat to offer, Heb, 8. 3. 
 
 Q_ Why could not Chrift fave us, and not die ? 
 
 A. Without (hedding of Blood there was noFor- 
 givenefs, Heb. 9. 23. 
 
 Q^ What did Chrift intend in laying down his Life? 
 
 A. To give it a Pwanfom for many, Mat, 20. 28. 
 
 Q. For v. horn did Chrift die ? 
 
 A. For all, 2 torlj. 15. Heb. 2. 14". 
 
 Q Why did Chrift die for all ? 
 
 A, That he might be Lord both of the Dead and 
 Living, Rom, 14. 9, 11. Phil. 2. 8, 11. 
 
 Q^ Did Chrift die to juftify every Man and Woman 
 in the Wc rid? 
 
 A, No. 
 
 0_ How prove you that ? 
 
 A Becaufe they only that believe are juftified, 
 Rom. 3. j 6. and 5.9. 
 
 Q_ Have the Reprobates any Benefit by the Death 
 of Lh rift ? 
 
 A. Yes, Chrift is t' e Savi urof their Lives, 1 Tim. 
 4. iq. with Pfalm 36. 6. Luke 9. 56. John 1 9. 
 
 Q_ For whom did Chrift die effectually ? 
 
 A For his Church, Eph 5 25. A.:?s 20. 2S. 
 
 Q. Why did Chrift die for the Church ? 
 
 A. Becaufe he loved ir, Eph 2. 2c. 
 
 C\ VVhat were you when Chriit oied for you ? 
 Sinners, Rem. 5. 8. 
 
 Q_ What kind of dinners? 
 
 A. We 
 
fbi Scriptures Concord. 8 - 
 
 A. We were without Chrift, Aliens from the Com- 
 mon-wealth of Ifrael, and Strangers from the Cove- 
 nant of Promife, without Hope, and without God 
 in the World, Eph. 2. 12. 
 
 Q^ What did Chrift do by dying ? 
 
 A. He did reconcile both Jews and Gentiles, 
 Eph. 2. 16. Rom. 5. 10. 
 
 Q_ What do you mean by ChrifVs reconciling you 
 unto God ? 
 
 A. I nat now in Chrift Jefus, we, who fometimes 
 were afar off, are made nigh by the Blood of Chrift, 
 Eph. 2. 23. 
 
 Q_ ButwasGod the Father willing to be reconciled? 
 
 A. Yes, he was reconciling the World unto him- 
 felf, not imputing their Sins unto them, 2 Cor. 5. iq. 
 
 Q^ How eft did Chrift offer himfelf ? 
 
 A. Cnce in the End of the World, Heb. 9. 2*6. 
 
 Q_ Is there any more Sacrifice to be offered for Sin ? 
 
 A. No, there is no more Offering for Sin, Heb* 
 10 18. 
 
 Q_ Hath Chrift then offered a perfect Sacrifice ? 
 
 A. Yes, by that one Sacrifice he hath perfected 
 for ever them that are fanclified, Heb. 10. 4. 
 
 Q_ How could the Sacrifice of Chrift, bein 
 one, do away the Sins of fo many ? 
 
 A. Becaufe it was offered by the eternal Spiiit a 
 Heb. 9. 4 
 
 Q^ Can they be cc nd: mned for whom Chrift died. 
 
 A No, who is he that condemneth, it is Chrift 
 that died, yea rather that is rifen again, who is even 
 at the right Hand of God, who alfo maketh Intercef- 
 fion for us, R ?n 8. 3 ;.. 
 
 Q. Now Chrift is gone into Heaven, what hath 
 he obtained ? 
 
 A. Eternal Redemption, Heb. 9. 12. 
 
 Q. From what hath God redeemed you ? 
 
 A. From the Curfe of the Law, GW.3.13. Rom.j.6. 
 
 Q^Can- 
 
 g but 
 
86 The Scriptures Concord. 
 
 Q. Cannot the Law require perfeft Obedience of 
 you ? 
 
 A. No : Chrift is the End of the Law for Righ- 
 teoufnefs to every one that believeth, Rom. 10. 4. 
 
 Qi What muft you do to be faved ? 
 
 A. Believe on the Lord Jefus Chrift, Afts 16. 31 . 
 
 Q. Why fhould you believe in Jefus Chrift? 
 
 A. Becaufe it is God's Commandment, 1 John 23.3, 
 
 Qi What muft you believe ? 
 
 A. That Chrift loved me, and gave himfelf for 
 me, Gal. 2. 20. 
 
 Q^ Why do you believe that Chrift died for you ? 
 
 A. Becaufe he died for the Ungodly, Rem. 5. 6. 
 
 Q^ What Ground is that for you to believe ? 
 
 A. Becaufe Chrift juftifieth the L T ngod!y, Rom. 4. 5, 
 
 Q. Muft you then, as a Sinner, look to be juftiiied 
 by Chrift? 
 
 A. Yes, while we feek to be juftified by Chrift, 
 we ourfeives alfo are found Sinners, Gal. 2. 2. 
 
 Q. Do you not prefume, being fuch a Sinner, to 
 believe in Chrift ? 
 
 A. No, but fubmit unto theRighteoufnefs of God, 
 Rom. 10. 3. 
 
 CX Shall you not be afliamed for this your be- 
 lieving on Chrift ? 
 
 A. No: for the Scripture faith, whofoever believeth 
 on him (hall not be afhame^, R r m. 10. 11. 
 
 Q^VY'hat Danger is there to him that believeth not ? 
 
 A. He that believeth not fhall be damned, Mat. 
 16. 16. 
 
 Q. What Benefit hath he that believeth ? 
 
 A. He rcceiveth the Forgivenefs of his Sins, Afis 
 jo. 43. 
 
 Q^ Are any of the Believer's Sins unforgiven ? 
 
 A. No : he that believeth is juftified from all 
 Things, Atts 13. 39, 
 
 Q. Do not all believe ? 
 
 A. No:, all Men have not Faith, 2 Thef. 3. 3- 
 
 Q. Why 
 
The Scriptures Ccncc €7 
 
 Q, Why do not all believe on Chrift ? 
 A. Becaufe all do not hear him, Rem. 10. \\. 
 Q. But was not the Gofpel preached to mere than 
 do believe ? 
 
 //. Yes, but they have not all obeyed the Gofpel, 
 Rom. 10. 16. 
 
 Q^ What hindred them to believe ? 
 A. The Devil hath blinded the Minds of them 
 which believe not, left the Light of the glorious 
 Gofpel of Chrift, who is the Image of God, fhoul J 
 fhine unto them, 2 Cor. 4. 4. 
 Q. Can you of yourfelf believe ? 
 A. No : Faith is the Gift of God, Eph. 2. 8. 
 Q^ How doth it appear that you cannot believe? 
 A. Becaufe we are not fufficient of ourfelves to 
 think any thing as of our felves, but our Sufficiency 
 is of God, 2 Cor. 3. 5. 
 
 Q^ Are you of yourfelf willing to believe ? 
 A. No : it is God that worketh in us both to will 
 and to do, Phil. 2. 15. 
 
 CK Hath God promifed that you (hall believe on 
 Chrift ? 
 
 A. Yes ; he faith, in his Name (hall the Gentiles 
 tuft, Mat. 12. 21. See John 6. 37. and 12. 32. 
 Q. How were you brought to believe ? 
 A. By hearing the Word of the Gofpel, Rem 10 15. 
 Q^ What part of the Word did you then hear ? 
 A. Concerning Jefus Chrift, and him crucified, 
 I C:r. 2. 2. 
 Qi What did you receive in the Gofpel ? 
 A The Spirit, GrA. 3. Ads 10. 44. 
 Q_ How were you after you had received the Spirit? 
 A. Willing. Pjalm no 3. 
 Q_ What did you then : 
 
 A. IcriedjLord, what wilt thou have'medo,/fc7*9,6.» 
 Q^ What did God do fu^her for you ? 
 A, He granted me Repentance unto Life. 
 Q. What h it to repent ? 
 
 A. To 
 
S8 The Scriptures Concord. 
 
 A. To turn to God, Atts 2. 2. 
 Q. What moved you to repent ? 
 A. Chrift's calling Sinners to Repentance, Mat. 13. 
 Q. Was it his Juftice or Goodnefs that did firft 
 move you to repent ? 
 
 A. His Goodnefs, Rom. 2. 4* 
 CX How was that ? 
 
 A. Uook'd on him whom I had pierced, Z^.^.i2.io. 
 CX What did that work in you ? 
 A, Sorrow becaufe of him, Rev. 1. 7. 
 Q^ What kind of Sorrow was it ? 
 A, Godly Sorrow, 2 Cor. 7. 10. 
 Q. Do you acknowledge your Sins ? 
 A. Yea, I acknowledge my Tranfgre/fton, and my 
 Sin is ever before me, Pfahn 51. 3. 
 
 CX How do you acknowledge your Sin ? 
 A. I fay unto God, Father, I have finned againft 
 Heaven, and againft thee, and am no more worthy 
 to be called thy Son, Luke 15. 21. 
 Q. But do you know your vile Condition by Nature? 
 A. Behold I am vile, what (hall I anfwer, Job 40.4, 
 Q^ What, do you not fee your Vilenefs ? 
 A I hate myfelf in my own S ; ght, for all the 
 Evils I have committed, Ezek. 2c. 4-$. 
 . Q^ What Change befides do you find in you ? 
 A. 7 he Body is dead becaufe of Sin, but the 
 Spirit is Life becaufe of Righteoufnefs, R ?n. 8. 10. 
 Q^ But are you without Sin ? 
 A If we fay that we have not Sin, we deceive 
 ourfelves, and there is no Truth in us, 1 John i. 8, 
 Q_ Doth your Sin trouble you ? 
 A. O wretched Man that 1 am, who fhall deliver 
 me from this Body of Death, Rom J. 24. 
 Q^ What i!o we confider of wi.en we fin ? 
 A. That we have an Advocate with the Father, 
 Jefus Chrift the Righteous, 1 John 2. I, 8. 
 
 (X What Promife do you look on when you have 
 
 fm'd ? 
 
 A. Cod 
 
The Scriptures Ccncord. S9 
 
 A. God faith, I will be merciful to their Unrigb- 
 teoufnefs, and their Sins and their Iniquities will I 
 remember no more, ILb. 8. 12. 
 
 Q. But does not the Law take hold on you, after 
 you have linncd ? 
 
 A. No, for what the Law faith, it faith to them 
 that are under the Law, Rem. 3. 19. 
 
 Q^ But are you not under the Law ? 
 
 A. No : I am become dead to the Law by the 
 Bo J y of Chrift) Rom. 6. 4, 14. 
 
 Q^ Do you deny the ufe of the Law ? 
 
 A. No, the Law is holy, and the Commandments 
 holy, and juft, and good, Rom. 7. 12. 
 
 Q^ D'd you ever find any Benefit by the Law ? 
 
 A. O yes, for I had not known Luft, except the 
 Commandment had laid, Thou (halt not covet, Row. 
 
 7-7' 
 
 Q^ What other Benefit did you obtain by the Law? 
 
 A. Sin by the Commandment became exceeding 
 finful, Rem. 7. 13. 
 
 Q^ But now you being a Believer, are you at all 
 under the Law ? 
 
 A. Yes, under the Law to Chrift, 1 Cor. 9. 21. 
 
 Q_ How is that ?■ 
 
 A I am bound to ferve Chrift in Nevvnefs of Spirit, 
 and not in the Oldnefs of the Letter, Rom. 7. 6. 
 
 Q^ Clear that. 
 
 A. Being now delivered out of the Hands of my 
 Enemies, I am to ferve him without Fear in Ho'i- 
 nefs and Righteoufnefs all the Days of my Life, Luke 
 
 *7- .4- 
 
 (JK What moves you to ferve Chrift ? 
 
 A. The Love of Chrift, 2 Cr. 5. 14. 
 
 Q^ How do you find Chrift's Commandments ? 
 
 A. Eafy and not grievous, Mat. 11. 26. 1 John 5.3. 
 
 Q. Do you fulfil the Righteoufnefs of the Law ? 
 
 A. Yes, the Righteoufnefs of the Law is fulfilled 
 in us who walk not after the Flefh, but after the 
 Spirit, Rom. 8, 4. Q. What 
 
90 The Scriptures Concord. 
 
 Q^ What Law do you fulfil ? 
 
 A. The Royal Law, James 2< 8. 
 
 Q. What Law is that ? 
 
 A. love, 4&*< 22. 37. 
 
 Q. Who do you love ? 
 
 A, God and his Children, 1 John 5. 22. 
 
 Q. Do you by Love fulfil this Law j 
 
 A. Yes, Love is the Fulfil ing of the Law, Rom. 
 13- .10. 
 
 Q.. But is the whole Law comprehended in loving 
 God and his Children I 
 
 A. Yes; upon thefe two Commandments hangeth 
 the Law and the Prophets, Mat. 22. 40. 
 
 Q^ How do you' know you do not depend upon 
 keeping thefe Commandments ? 
 
 A. Becauie I. fee all my Righteoufnefs as filthy 
 Rags, Ija. 54. 6. 
 
 Q. But have you not your Joy and Peace from 
 \wi,r keeping cf thofe Conwn&ftdments ? 
 
 A. No, but by believing, Rom. 15. 13. 
 
 Q^ Are you able to believe that Chriit is yours, 
 and you are his ? 
 
 A. Yes my beloved is mine, and I am his, Cant. 
 
 2. 16. 
 
 Q. Flow do you know that? 
 
 A. By the Spirit which he hath given us, I John 
 
 Q. What doth that Spirit ? 
 
 A. Bear Witnefs with our Spirits that we are the 
 Children of God, Rom. 8. 16. 
 
 Q. Doth not your own Heart condemn you ? 
 
 A. No. 
 
 Q. What Sign is that? 
 
 A. That we have Accefs to God, 1 Join 3. 21. 
 
 Q^ What to do ? 
 
 ./?. To call him Father, Gal. 4. 6. 
 
 Q. But were you r (lured at your fitft believing, or 
 iliice ? 
 
 A. Since 
 
 
The Script tars C 91 
 
 A. Since we believed we are fealed with the Holy 
 Spirit of Promife, Ephefi 1. 1 ;*. 
 
 Q. But what Fruit of the Spirit do you find in you? 
 
 A. Love, Joy, Peace, Long-fuftering, Gentlenefs, 
 Goodnefs, Faith, Meeknefs, Temperance, Gal. 5. 
 22, 23. 
 
 CX But do you not frill fear your Condition ? 
 
 A. No: God hath not given us the Spirit of Fear, 
 but of Power, Love, and a found Mind, 2 37m. 1. 7. 
 
 Ch Why, are you never tempted to doubt ? 
 
 A, Yes; but this is my Infirmity, Pfalmjy. 10. 
 
 Q^ What do you when you are tempted to doubt ? 
 
 A. T fta?ger not at the Promife of God through 
 Unbelief, Rem. 4. 20. 
 
 Q^ How can you believe when you fee nothing 
 but Sin in you ? 
 
 A. Faith is the Evidence of Things not feen, Hcb. 
 11. 1. 
 
 Q. How then do you live ? 
 
 A. By Faith, Hcb. 10. 38, Gal. 2. 10. 
 
 O c How is that ? 
 
 A. I am confident that nothing is able to feparate 
 me from the Love of God which is in Chrift Jefus 
 my Lord, Rem. 8. 38, 59, 
 
 Q^ How do you know that God will continue to 
 love you? 
 
 A. Becaufe he having loved his own, and loveth 
 them to the End, John 13. !• 
 
 Q. How elfe ? 
 
 A. Chrht promifeth we (hall abide in his Love, 
 fohn 15. 10. 
 
 Q^ But may you'not commit Sin, and (0 fall a 
 
 A. But the Lord is faithful, who will eltablifh us, 
 and keep us from Evil, 2 IbeJ. 3. 3. 
 
 Q._ What if you do fall? 
 
 A. Though we fall, yet we fliall not utterly be call: 
 down, for the Lord upholdeth us with his Hand, 
 Pfalm 37. 24. 
 
 Q. What 
 
92 The Scriptures Concord. 
 
 Q^ What doth the Lord do when you fall ? 
 A. Heal our Back-flidings, Hof. 14 4. 
 Q. What Scriptures are there to prove you fliall 
 not fall utterly? 
 
 A. See Mat. 24. 24. Phil. 26. 1 Pet. 1.5. £W. 
 
 8. 1. and 6. 22. and 8. 30. Eph. 4. 30. and 5. 27. 
 i&£. ^. 2, I Pet. I. 23. Prw. 24. 16. 1 -fw&fl 3« 
 
 9. Jude 5. 24. y^^/. 7. 24, 25, 
 
 Q. What Promifes are there that you fhall not fall ? 
 
 A. See John 10. 27, 28, 29. and 4. 14. and 3. 30. 
 and 5. 24. and 6. 40, 47, 54. and 14. 16. 1 Ccr. 
 I. 8. 1 Peter 2. 6, and 2. 1, ic. 1 £W. 12. 22. 
 Pfa'm 47. 19. /V07;. 10. 30. 
 
 Q^ Seeing you cannot utterly fall from Grace, 
 may you not .take Liberty to fin ! 
 
 A. No, God forbid, Rom. 6. 15. 
 
 Q^ What (hen does it move you to do ? 
 
 A. To hold faft the Profeflion of our Faith with- 
 out wavering, II eh. 10. 23. 
 
 Q. What do you profefs ? 
 
 A. Godlinefs, 1 Tim. 2. 20. 
 
 Q. What is Godlinefs ? 
 
 A. A iiv'rg unto God, Gal 2. 20. 
 
 Q. How do you live to God ? 
 .A.By doing all to the Glory of God, 1 Cor. 18 13. 
 
 Q. Are all godly that profefs Godlinefs ? 
 
 A. No : fome ha,ve a Form of Godlinefs, but deny 
 the Power thereof, 2 Tim. 3* 5. 
 
 Q. Who have the Power of Godlinefs ? 
 
 A Thofe who worfhip God in the Spirit, and re- 
 joice in Chrift Jefus, and have no Confidence in the 
 Flcfh, Phi. 3. 3. 
 
 Q. How are fuch outwardly known ? 
 
 A'. They walk in all the Commandments and Or- 
 dinances o r the Lord blamelefs, Luke 1 6 
 
 What Promifes are made to Godlinefs ? 
 
 A- Godlinefs hath the Promife of the Life that 
 now is, and of that which is to come, 1 Tim. 4 8. 
 
 Q. What 
 
iptures C 
 
 Q^ What is a fpecial Promife Concerning this Lite? 
 
 A. That all things fhall Work together for 
 Good, for them that love God, Rom, 8. 28. 
 
 Q^ Is it enough for you to be godly I 
 
 A. No: but we mud grow in Grace, and in the 
 Knowledge of the Lord and Saviour Jefus Chfift, 
 2 Pel. 3. 18. 
 
 (^ How do you grow ? 
 
 A We forget thofe Things which are behind, and 
 reach forth unto thofeThings which are before, P/..Y. 
 
 3- 13 
 
 Q_ What have you learned ? 
 
 A. I have learned in whatfoever State I am there- 
 with to be content, Phil. 4. 11. 
 
 Q What do you labour for? 
 
 A. That whether prefent or abfent, we may be 
 accepted of C rift, 2 Cor. 5. 9. 
 
 Q. What muft you look for if you live godly in 
 Chrift ? 
 
 A. To fuffer Perfecution, Ti?n. 3. 12. 
 
 Q. W hy (0 ? 
 
 A. Becaufe we are appointed thereunto, 2 Thef. 3.3. 
 
 Q. Why fhouid you fuffer ? 
 
 A Becaufe Chrift fuffered alfo for us, leaving us 
 an Example that we fhouid follow his Steps, iPet.r 
 2. 21. 
 
 Q. What Care fhouid you have in Sufferings? 
 
 A. That we fufTer for well doing, an J not for evil 
 doing, Pet. 3. 17. 
 
 Q^ What Comfort have you, if you be called to 
 fuffer ? 
 
 A. That if we fuffer for Chrift, we fhall alfj reign 
 with him, Tim. 2. 12. 
 
 Q^ How fhouid you carry yourfelf in Sufferings ? 
 
 A. Full of the Joy of the Holy Ghoft, and Patience, 
 . 12. 17, 
 
 Qi Cut if your Sufferings be great, you cannot re- 
 joice. 
 
 A. Yes, 
 
94- 2^* Scriptures Concord. 
 
 A. Yes, as the Sufferings of Chrift abound in us, 
 fo our Confolation alio aboundeth by Chrift, 2 Cer* 
 I. 5. 
 
 CX Are you to refift thofe that perfecute you ? 
 
 A. No, Mat. 5. 39. 
 
 Qi What are you then to do ? 
 
 A. To do good to them that hate us, and pray for 
 them which defpitefully ufe us, and perfecute us, 
 Mat. 5. 44. 
 
 Q^ Are you afraid that you canrlot fuffer ? 
 
 A. No, for it is given us in the Behalf of Chrift not 
 only to believe, but alfo to fuffer for his Sake, Phil. 1.29, 
 
 Qt But do you truft in your own Strength ? 
 
 A. No: we have the Sentence of Death in our 
 felves, that we fhould not truft in ourfelves, but in 
 God, who raifeth the Dead, 2&. 1. 9. 
 
 Q. Muft all Men die ? 
 
 A. Yes, it is appointed unto all Men once to die, 
 Heb. 9. 27. 
 
 Q^ What becomes of thofe that die ? 
 
 A. The Body returns to the Earth as it was, and 
 the Spirit unto God who gave it, Eccl. 12. 7. 
 
 Q^ Are the Spirits of the Godly in Heaven before 
 the Refurre£tion ? 
 
 A. Yes, the Spirits of juft Men are made perfect, 
 Heb. 12.' 23. See i The/. 4. 14. Luke 23. 43. Afts 
 7. 5. Luke 16. 23, 
 
 Q^ Are the Spirits of the Wicked in Hell before 
 the Refurre£tion? 
 
 A. Yes, they fufflr the Vengeance of eternal Fire, 
 jfud. 5. 7. i eeProv. 9. 18. 2 Pet. 2. 4. Luke 16. 33. 
 
 QL What do you believe concerning the Refurrec- 
 tion ? 
 
 A. That there will be a Refurrecrion'of the Dead, 
 both of the Juft and Unjuft, Afts 24. 15. See John 
 5. 28, 29. and 2. 44, 55. and 1 1. 24. 25. Mat. 21. 
 31, 32. Afts 4. 2. and 23. 6. and 24. 21. 1 Cor. 6. 
 14. and 24. 14. Heb. 6. 2. and u. 35. Dan. 12.' 
 3. If a. 26. 12. Job 19". 2j, 27. 
 
 CL How 
 
<Tbe Scriptures Concord. $5 
 
 Q. How are the Dead raifed ? 
 
 A. J lent, in the twinkling of an Eye, at 
 
 the laft Trump, for e Trumpet fhall found and the 
 
 Dead (hall be raifed incorruptible, and we (hall be 
 
 changed, I Cor. 15. 32. 
 
 Q. How will the JJouies of the Godly be changed ? 
 A. Chrift will change them that they may be fafhi- 
 oned like unto his glorious Body, Phil. 3. 21. 
 Q^ How will that be? 
 
 A. Corruption muft put onlncorruption, an J Moi> 
 tality muft put on Immortality, 1 Cor. 15. 33. 
 Q^ What folio weth the Refurrection ? 
 A. Eternal Judgment, Heb. 6. 2. 
 Q^ When will the Day of Judgment be ? 
 A. Of that Day and Hour knoweth no Man, 
 Mat. 24. 36. 
 
 Q^ Who muft come to Judgment? 
 .4, A, All muft appear before the Judgment- feat of 
 Chrift, 2 Cor. 5. 10. 
 
 CK Who will judge them ? 
 
 A, Chrift is* ordained of God to be the Judge of 
 Quick and Dead, Afts 10.42. 
 
 Q^ According to what muft they bfc judged ? 
 A. According to what every one halh«done in the 
 Body, whether it be good or bad, 2 Cor. 3. ic. 
 Q^ Will every Thing be brought to Judgment? 
 A. Yes, God will bring every Work into Judg- 
 ment with every fecret Thing, whether it be good 
 or whether it be evil, Ecc'ef. 12. 14. 
 Q^ How will Chrift judge ? 
 A. Without refpecl of Perfons, 1 Pd. 1. 17. 
 Q^ But will there be no Difference made at all ? 
 A. Yes, between the Righteous and the 
 between him that ferveth God, and him the. 
 him not, Ma!. 3. 18. 
 
 Q. What will the Difference be? 
 A. To the Righteous Chrift ".ill appear the fecond 
 Time without Sin to Salvation, Heb. 9. 28. 
 Q^ How will he appear to the Wicked ? 
 
 A. I 
 
$6 The Scriptures Concord. 
 
 A. In flaming Fire, rendring Vengeance on them 
 that know not God, and that obey not the Gofpel 
 of our Lord Jefus Chrift, 2 The/. 1. 8. 
 
 Q^ How will this Difference be made manifeft ? 
 +A. Before Chrift fhall be gathered all Nations, and 
 he will feparate one from another as a Shepherd di- 
 videth his Sheep from the Goats, Mat. 25. 33. 
 
 Q. Will the Godly be afraid in that Day? 
 
 A. No: they will have Boldnefs, 1 Jcbn 4. 17. 
 
 Q. How will it be with the Wicked ? 
 
 A. They will cry to the Mountains and Rocks, 
 Fall on us, and hide us from the Face of him that lit- 
 teth upon the Throne, and from the Wrath of the 
 Lamb, Rev. 6. 16. 
 
 Q. What Honour {hall the Saints then have ? 
 
 A. They {hall judge the World, 1 Cor. 6. 2. 
 
 Q. W 7 hat mail the Wicked have ? 
 
 A. Shame and everlafting Contempt, Dan 12. 2% 
 
 Q. Wherein will the Happinefs of Saints be ? 
 
 A. To be ever with the Lord, 1 Thef. 4. 7. 
 
 Q^ What will be the Mifery of t' e Wicked ? 
 
 A. To be punifhed with everlafting Deftrudtion 
 from the Pre'ence of the Lord, and from the Glory 
 of his Power, 2 Thef. 1. 9. 
 
 CjL Shall fome Saints have greater Glory than others? 
 
 A. Yes, they that turn many to Righteoufnefs 
 fhall fhine as the Stars for ever and ever, Dan. 12. 3. 
 
 Q_ Shall fome of the Wicked have greater Punilh- 
 ment than others ? 
 
 A. Yes, fome fhall have greater Damnation, Luke 
 20 47. 
 
 Q, How great will the Happwefs of Saints be ? 
 
 A. Eye hath not feen, nor Ear heard, neither 
 hath it entree) into the Heart of Van, the Things 
 which God hath prepared for them that love him, 
 I Cor. 3.9. 
 
 Q. How great will the Punifhmcnt of the V\ i 
 cd be i 
 
 A. They 
 
The Scriptures Concord. • 97 
 
 A. They fhall be call into a Furnace and Lake of 
 Fire and Brimitone, with the Devil and his Angels, 
 where will be weeping and gnanhing of Teeth, and 
 Torment for ever, Mat. 13. 50. Rev. 21.8. Mat. 
 25. 45. Luke 16. 24. 
 
 Q^ What fhould the Saints do, when they confider 
 this ? 
 
 A. Rejoice in hope of the Glory of G d, Rom. 5.2. 
 
 Q^ What fhould the Wicked do, when they con- 
 fider this ? 
 
 A. They fhould be forewarned, and flee from the 
 Wrath to come. 
 
 The Charaofcr of a True Cbrijlian. | 
 
 A' 
 
 vi&ions of Sin (efpecially his Mailer-Sin, 
 and Unbelief) and of Chrifr, that is, the Want and 
 Worth of him -, and of Judgment, that is. of Puniih- 
 ment, as the due Defert of Sin, John 16. 8. 
 
 2. He is unbottomed and broken off from himfelfg 
 he hath no Confidence in himfelf ; his Birth, Edu- 
 cation, Parts, Performances, and beft Works, are 
 impure and imperfect in his own fight Phil. 3. 3. 
 I/a. 64 6. , 
 
 3. He is hardly brought to believe, he hardly be- 
 lieves that he doth believe, and hardly cafts away his 
 Confidence, when he doth once truly believe. 
 
 4. Upon Self-fufpicion he cloth greatly deftre Co be 
 fearched, and doth earneftly fearch himfelf, Pfal. 139. 
 I. and laft, and Pfalm 77. 6. 
 
 5. He doth refolve never to g3 on in any Sin, or 
 neglect any Duty 
 
 6. He prays to God moft again ft his deareft and 
 Mafier-Sin, and pnifes moft when he hath Power 
 a:;ainft it. 
 
 F 7. He 
 
9 3 The Character of a true Cbriftian. 
 
 7. He never repents for any Sin he hath forfaken, 
 for any Good he hath done, or for any AiHidtion he 
 hath fuffered for Chrift. 
 
 8. He hath Love to all Chriftians, and feeks Unity 
 among all, and makes Union and Godlinefs the 
 Ground of his Fellowship and Communion, Phil. 1. 
 5. 1 Pet. 2. 17. Rom. 14. 4. 1 Cor. 1. 9, 10. 
 
 9. In reading the Scripture, he obferves what helps 
 on his Holinefs, and teacheth Self-denial, as well as 
 what encreafeth Knowledge. 
 
 1 o. He cares not what he hath, whither he goes, 
 nor what he fuffers with Chrift, and for him, without 
 Sin. 
 
 1 1 . His Faith helps on his Holinefs, and his Holi- 
 nefs helps up his Faith. 
 
 12. Though he always refolves to follow Chrift 
 thro' every Condition, yet he much fufpedts and fears 
 that he (hall not be able to hold out. 
 
 13. He fecks and prizes Holinefs to ferve God 
 here, as much as Happinefs hereafter. 
 
 14. He fears God and Sin, more than Men and 
 Suffering, Gen. 39. 9. Dan. 3. 17, 18. 
 
 15. He negle&s not his Duty, tho' he knows there 
 is great Danger in doing f it, Deut. 6. 10. 
 
 16. He is one that is careful to lay in, and to get 
 true Grace in his Heart, as well as in his Profefiion ; 
 as the "wife Scribe, Mat. 1 3 . and wife V 7 irgin, Mat 2 5. 
 
 17. He can and dare-do nothing^againft the Truth, 
 2 Cor. 138. Efpecially if he knows it. 
 
 18- He cleaves to the Lord, and follows after the 
 Lord fully in the worft times, and when others for- 
 fakehim, Numb. 14. 24. John 6.68. 
 
 19. He refpe£te all, and reje&s none of God's 
 Commandments, P aim 119. 6. 2 Sam. 22. 23. 
 
 20 He takes patiently and thankfully the harfheft 
 Words, and the hardeft Dealings of God, 1 Sam. 3. 
 18. 2 Kings 20. 19. Job 1. 14, to the End. 
 
 21. H 
 
"I'be Character of a true Cbrifttetn* 99 
 
 21. He is much affected with, and afflicted for the 
 Sufferings of the Godly, and the Sins of the Wicked ; 
 as were David, Jeremiah^ lot, Paul, &c. 
 
 22. He is one that when he is recovered from his 
 former Baekflidings, remembers his former good Con- 
 dition, and prizes it and praifes God, and hates his Sin 
 more than he did before, Hof. 2. 7. and 14. 2, ?, 8. 
 
 23. He feeks and efteems Sincerity more than any 
 garnifhing Gifts, and prizes plain and poor Chriftians 
 that are honeft and upright, more than they that have 
 Parts and Wealth, if they be lefs fmcere. 
 
 24. He is one that exercifeth a goodConfcience in 
 all things. 
 
 25. He is one that fears God, and his Name, and. 
 defires Grace for Grace Sake, Neb. 7. if. 
 
 26. He is one that prays at his firft Converfion, 
 Acls 9. 11. God hath no ftill born Children. 
 
 27. He beholds Chrift in the deepeft Affliction, as 
 well as in the mod fpiritual Ordinance. 
 
 28. He believes he {hall fooner overcome his out- 
 ward Enemies by praying for them, than by praying 
 againft them. 
 
 29. He prefers Chrift before felf, and Suffering be* 
 fore finning. 
 
 30. He defires to live fo holy that he may keep 
 Chrift in Heaven undifpleafcd, the Spirit within him 
 ungrieved, his Confcience uncefiled, unwounded and 
 un feared, his Profeflion unftaincd, his Brethren unof- 
 fended, and poor Sinners unftumbled. 
 
 31. His Care is to wait on God, to walkwith God, 
 to work all his Works in and for God, to bring his 
 Will to fubmit to the Will of God in all things, to 
 glorify God, and to gain Good to himfelf by all he 
 doth and fuffereth, to do what Good he can to others, 
 and receive what Good he can from other Chriftians, 
 to deny himfelf, and to be found in CbriiVsRighteouf- 
 nefs without his own, PhiL 3. 9, 
 
 F ?. 32. A tnre 
 
ioo The Char abler of a true Chrijiian. 
 
 32. A true Chriftian will defire to be freed from f 
 I. Doubts of his Eternal Condition. 2. From the 
 Power of Corruption. 3. From the Fire of the Law 
 in his Confcience. 4. From the fierce Temptation 
 of Satan. 5. From Scruples in Matters of Opinions. 
 6. From wicked Places and Perfons, where he can 
 neither do nor receive Good, nor be without Danger 
 of Evil. 7. From a bad Frame of Heart, as Hard- 
 n&) Straightnefs, Lukewarmnefs. 8. From the Fear 
 of Death. 
 
 33. A true Chriftian defires, 1. To know God in 
 Chrift. 2. To know himfelf in Chrift. 3. To know 
 Chrift in him. 4. To know himfelf as he was with- 
 out Chrift, Epb. 2. 12. 1 Tim. I. 13. Wicked and 
 \vretched in refpeft of Sin, unwilling to do Good, and 
 weak in refpeil of Good, Rom. 2, 9, 10, 1 1, and 87, 
 and 5, 6. 
 
 A SHORT 
 
( iox ) 
 A SHORT 
 
 DIRECTORY 
 
 FOR THE 
 
 Great, Necefiary, and Advantageous Duty 
 of Self-Examination, whereby a ferious 
 Chriftian may every Evening examine 
 himfelf. 
 
 Translated out of Lew-Dutch, for the Benefit of the 
 EngUJb. 
 
 I. §hieJ1iom relating to religious Exercifes. 
 
 I, XT A V E I had afiy fenfible Communion with 
 JjjL God in the Exercife ? 
 
 2. Have I not neglected my private, nor my Fa- 
 mily Duties. 
 
 3. Have I not omitted reading the Word of God ? 
 
 4. Have I not omitted holy Meditations concern- 
 ing, I. The Word preached. 2. Concerning God. 
 3. Concerning Chrift. 4. Concerning Sin, 5. Con- 
 cerning Scriptures, the Word of God. 6. Provi- 
 dences, the Works of God. 7. About my Duties. 
 8. About Death. 9. About the laft Judgment. 1 o. A- 
 bout Hell. II. About Heaven, &c. 
 
 5. Have not I been carelefs and formal in Prayer, 
 either private in the Clofet, or in Family Prayer, 
 
 F 3 and 
 
io2 A Directory 
 
 and performed the fame out of Cuftom, and not out 
 of Love and Affe&ion to the Duty ? 
 
 6. Have I not been carelefs and fuperficial in read- 
 ing the Word, but ferious and zealous to pray for a 
 Bleffing, for increafeof Life and Light by that Duty ? 
 
 7. Have I not forHafte in worldly Bufinefscut my 
 Prayers fhort, or lain upon my Bed fox Jdlenefs, 
 when I (hould have been upon my Knees ? 
 
 8. Have I after Duty gone upon my Watd -Tower, 
 to look our, and watch for a Blefling, and theFruits 
 of my Duties ? 
 
 II. ^he/lions relating to Sins and Temptations. 
 
 H 
 
 ' A V E I guarded againftand feared Temp- 
 tations, or have I heedlefly rulhed among 
 them ? 
 
 2. What Temptations have I this Day ftriven 
 againft and conquered ? 
 
 3. Have I this Day done nothing againft or con- 
 trary to my Knowledge, &c. or have I not finned 
 will full Purpofe and Resolution ? 
 
 4. Do I not knowingly live in a Courfe of Sin, 
 whether of Omiflion or Commifflon ? 
 
 5. Have I carefully kept my felf from my Iniquity, 
 or have I again relapfed into it ? 
 
 6. Have I given any Man any Occafion of Offence, 
 or been offended unjuftly by any this Day? 
 
 7. Does not Sin lye light upon my Heart, fo that 
 the Gofpel and Grace, and the Promifes are lefsfweet 
 and precious to me ? 
 
 8. When I fell into any Sin, did I ferioufly with- 
 out Ceiay rife again by Repentance, and neither pal- 
 xiateJ or extenuated mv Sin? 
 
 III. g^e/lions 
 
fur Self -Examination. 103 
 
 III. f$j.uJlions relating to the 'Thoughts of ihe Heart. 
 
 I. TT AVE I kept my Heart in a ferious fpiritual 
 [ and holy Frame, fo to be ready at all time3 
 for the Exercife of holy Duties, and fo have gone 
 from one Duty to another ? 
 
 2. Have I had the Lord always hefore my Eyes, 
 and efpccially have my Thoughts been of him when 
 I awaked ? 
 
 3. Hath Eternity made any Tmpre/fions on my 
 Heart, and have I fet Death and Judgment, with the 
 Coiifequences thereof, before my Eyes ? 
 
 4. Have I made Ccnfcience of vain, idle and wan- 
 diing Thoughts, and guarded againft the.rn ? 
 
 5. Have I been ferious and frequent in holy and 
 heavenly Ejaculations all the Day, and fo walked 
 with God in all my Affairs ? 
 
 6. Have I endeavoured, when private and folitary, 
 to order and govern my Thoughts holily ? 
 
 IV. Shiejlions relating to Silence, and the Ufe of the 
 
 Tongue. 
 
 1 . 1 JT A V E I bridled my Tongue from vain, 
 JL X necefTary, angry and perverfe Words ? 
 
 2. Have I not fpoken Evil of any Man behind his 
 Back? Or did the Lord call me, by discovering of 
 the Wickednefs of another, to advance and further 
 my Neighbour's Intereft? 
 
 3. Have I with Reverence ufed the Name and Word 
 of God, and fpoken thereof to the Edificatio cf 
 others, and myfelf at home or abroad, at my Rifing 
 up and lying down ? 
 
 4. Have I always fpoken the Truth, and not fome- 
 times made Lies or half Lies ? 
 
 5. Have I been filent when the Lord called me to 
 fpeak for his Glory, and the Edification of others ? 
 
 6. Have I fpoken when I fhould have been filent ? 
 
 F4 V.£>ueJ<ioris 
 
,304 A Direftcry 
 
 V. ghtejlions relating to Eating and Drinking. 
 
 J • X T AVE I ferioufly and zealoufly before 
 JL JL Meat craved a Blefling ? and, with the fame 
 Devotion, returned Thanks ? Or have I done it out 
 of Cuftom and Fafhion only ? 
 
 2. Have I eat or drank with Fear, and to the Glory 
 of God ? Or did I fit down to Table with no better 
 Defign than the Beafts of the Field have, to fatisfy 
 Hunger and Thirlt ? 
 
 3. Have I not been immoderate in 'my Eating and 
 Drinking, even to lurfeiting and overcharging my 
 Stomach ? 
 
 4. Have I not rifen from Table without fpeaking 
 of the Name of God, or of his Word ? yea, without 
 once thinking thereon with Delight ? 
 
 VI. ^uejliom relating to our Callings ? 
 
 A V E I this Day in the Duties of my Cal- 
 ling, had refpedt to the Lord, and ferved him? 
 
 2. Have I been diligent in it, or idle and lazy ? 
 
 3. Have I dealt juft and honeftly in my Calling ; 
 have I cheated no Man no manner of Way; but 
 done to every one as I would they fhould do unto me ? 
 
 4. Have I not broken my Promifes in my Calling, 
 but been as good as my Word ? 
 
 5. Have I not overladen and overcharged myfelf 
 with worldly Affairs, and been immoderately anx- 
 ious, fo licitous, and careful about them, to the Dif- 
 ad vantage and Negledt of my Soul ? 
 
 VII. Qneftiom relating to our Carriage among others, 
 
 I. TJ AVE I carried and behaved myfelf as a 
 1^ Chriftian ought to do, in reference to Supe- 
 riors aad Inferiors; Juniors and Seniors, and my Equals? 
 
 2. Have 
 
for Self- Examination. 105 
 
 2. Have I not neglected fome Duties to them to 
 whom I have particular Relation r Or have i done 
 nothing contrary to my Duty to fuch, but duly and 
 truly difcharged them ? 
 
 3. Have I (being a Father or Mother) taken care 
 firftfor the Souls, and then for the Bodies ofmyChil* 
 dren, and wrought for them ? 
 
 4. Have I (being a Child) honoured my Father and 
 Mother? Have I loved them, been obedient and 
 thankful to them ? 
 
 5. Have I (being a Husband) been careful for the 
 Soul and Body of my Wife, and loved her ? 
 
 6. Have I (being a Wife) loved, honoured and 
 obeyed my Husband, and heartily cared for his and 
 the Family's good, &c. 
 
 7. Havel (being a Matter or Miftrefs) been care- 
 ful for the Souls and Bodies of my Servants, and 
 given them good Exhortations, Reproofs, and Ex- 
 amples ? 
 
 8. Have I i^being a Servant) honoured and obeyed, 
 been true and diligent in my Matter's Concerns, as a 
 Chriitian ought to do ? 
 
 9. Have I (being a Ruler in either Church or 
 State) been confeientious to do the Duties of my 
 Place ? 
 
 ic. Have I f being a Subject in the State, and a 
 Member in the Church) carried myfelf as becomes a 
 Chriftian towards the Magiftrate, and the Mini Her, 
 highly refpecYmg them, being fubject and obedient 
 to them and praying for them ? 
 
 VIII. Shtejlions relating to cur Time and Opportunities 
 
 I. 1 T AVE I this Day redeemed Time for the 
 JLJl Good of my|Soul, as efteeming it precious ? 
 2. Have I not flept too long, and more than was 
 
 jieceffary, fo that rny Exercifcs in private or in ijie 
 F 5 Family 
 
io6 A Directory 
 
 Family muft be fhortened, orfome neceffaryor pro- 
 fitable Work omitted ? 
 
 3. Have I not mifpent my Time with idle, unne- 
 ceflary and fruitlefs Difcourfe, or with unneceffary 
 and unreafonable Reflections ? 
 
 4. Have I not fed many idle and vain Imagina- 
 tions and Thoughts, which Time might have been 
 improved to the Advantage of my Soul ? 
 
 5. Have 1 redeemed Time from all thofe long and 
 unneceflary Vifits, or from long and tedious Meals? 
 
 6. Have I net lott Time with too much and long 
 Difcourfe about worldly Things, or' by doing more 
 about them than was neceffary ? 
 
 r. Have [diligently improved my Time this Day 
 for God, and for my eternal Salvation, ftriving to 
 take Heaven by Violence ? 
 
 8. Have I not this Day omitted fome incumbent 
 Opportunity, whereby I might have improved my 
 Talent, and done good to the Souls or Bodies of other?, 
 either by Words or Works of Civility or Mercy ? 
 
 9. Have I conftantly obferved every Opportunity 
 to the Good of my Soul v either to my Inftru&ion or 
 Reproof, or to excite to more Diligence ? 
 
 IX. Qutfl'ums relating to good Company. 
 
 1 . TTT A V E I chofen good and holy People for 
 JfjL my Companions, and that becaufe they 
 are fuch, and for a good End ? 
 
 2. Have I endeavoured to excite fuch by my Ex- 
 ample, and in fpiritual Conferences, to Love and 
 good Works? 
 
 3. Have I carried my fe!f towards them as lov- 
 ing them with a hearty and brotherly Affection, and 
 peaceably ? 
 
 4. Have I delighted in their Company, and re- 
 joiced over their Profperity ? 
 
 5. Have I born their Infirmities and covered them, 
 or done the contrary ? 
 
 6. Have 
 
for Self- Examination. 107 
 
 6. Have I been advantagious, to them with Admo- 
 nitions, Confolations, Reproofs, Counfel, and other 
 Service ? and have I fought the like Advantage from 
 them, and found it ? 
 
 X. Shiejlioris relating to bad Cmpany. 
 
 I. TJ A V E I carried myfelf prudently and 
 L wifely among the Ungodly, fo that they 
 have not been a Snare to me, nor have they done 
 me any Damage ? 
 
 2. Have I carried myfelf fo holily that I have not 
 been a Stone of {tumbling to any of them, but a good 
 Example and Conviction ? 
 
 3. Have I been ferious, courteous, and compaf- 
 fionate towards them, endeavouring to do them Good 
 by Reproofs, InftrudHon, and Admonition? 
 
 4. Have I not been afhamed of the Word, Ways, 
 and Children of Chrifr, when among thofe that hate 
 and perfecute them ? &c. 
 
 XL ^uejilons relating to onr Carriage under various 
 
 Providences. 
 
 I* m [AVE I obferved the particular Providen- 
 L ces of God concerning myfelf and others ? 
 
 2. Have I endeavoured to difcern the Dealings of 
 God with my Soul and Body from my Prayers ? 
 
 3. Have I been thankful for my daily Bleffings 
 and Benefits received from God ? 
 
 4. Have I born my Crofs this Day willingly and 
 chearfully, and in Adverfity fubmitted to the Hand 
 and Will of God ? 
 
 F 6 XII. QueflUm 
 
to3 A Directory 
 
 XII. ^e/tions relating to the Exercif of the principal 
 
 Gifts and Graces, 
 
 I. "fTAVE I lived by Faith, depending con- 
 
 X. JL ^ ant 'y u P on tn e Promifes, and on Chrift, 
 
 for Help, Strength, Succefs, and Acceptance with God? 
 
 2. Have 1 with all Diligence endeavoured to ex- 
 prefs my Love to God, to Men, and to my Enemies 
 themfelves, this Day ? 
 
 j.< Have I deny'd myfelf this Day,, and curbed my 
 Paflions and ArlevStions in all Occurrences, and fo 
 behaved myfelf as one that denies him'felf ? 
 
 4. Have I walked the whole Day in the Fear of 
 the Lord, whether in Company or alone, in divine 
 Worfnip and Service, or in worldly Affairs, always 
 guarding againft Sin i 
 
 5. Have I been humble and in all Things efchew- 
 ed and itriven againft Pride and High-mindednefs ? 
 
 6. Have I efchew'd or (hunn'd iinful Anger, and 
 carried myfelf meekly befoFe God and Men ? 
 
 7. Have I been content w r ith my State and Condi- 
 tion, in which the Lord by his Providence hath fetme? 
 
 8. Have I been patient, not murmuring or re- 
 pining (when I met with Difficulties and Oppreflions) 
 againit God or Men ? 
 
 9. Have I in di Things expreffed and declared my 
 Uprightnefs and Honefty, and fhunn'd and itriven 
 againit all Deceit and Hypocrify ? 
 
 10 Have I been heavenly-minded, and delighted 
 myfelf in God, and itriven againft Earthly-mindednefs. 
 
 XII. An Epitome of the former §)uejlion?^ zihen in the 
 Evenings we have a little Time or Leifure to per j or m 
 the Duty of S.elf-Examhiation. 
 
 1. TJ A V E I been ferious and zealous in my 
 fecret and private Family Religious Exer- 
 cifes this Day, and have 1 had any fenfibie Commu- 
 nion with God ? 
 
 2. Have 
 
for Self 'Examination. 109 
 
 7.. Have I ftriven agaijift my Temptations, and 
 guarded againft my Inclinations fince ? 
 
 3. Have I been careful to keep my Heart from 
 Duty to Duty in a fpiritual Frame ? 
 
 4. Have I not conceived vain Thoughts, nor pre- 
 fenteJ vain and idle Difcourfe ? 
 
 5. Have I had through the Day many ejaculatory 
 Prayers and Sighs ? 
 
 6. Havel thought and fpoken much of the Word 
 of God ? 
 
 7. Have I carried myfelf moderately, felf-deny- 
 ingly and fpiritually in the ufe of the Creatures ? 
 
 8. Have I injured no Man this Day, neither in 
 Words nor Works ? 
 
 9. Have I been all the Day diligent and careful 
 upon my Watch and G uard ? 
 
 10. Have I not negle&ed my Duty to thofe I have 
 particular Relation to ? or have I not done in this 
 contrary to it ? 
 
 11. Have I not mifpent my Time, nor omitted 
 any good Opportunity to do good, or to receive 
 Good ? 
 
 1 2. Have I this Day been ferious in working for 
 the Glory of God, and my Soul's Salvation ? 
 
 13. Have I not been immoderately poring and 
 meditating on earthly Things ? 
 
 14. Have I not given way to Pride, finful Anger, 
 Difcontentednefs, and Impatience ? 
 
 15. Have I liv'd by Faith, and fetch'd all my 
 ilrength from Chrift ? 
 
 16. Have I let my Light fhine among Men, and 
 been profitable both to good and bad ? 
 
 17. Have I had a right Aim and End in all my 
 Doings ? 
 
 18. Have I watched in Lore both towards God 
 and my Neighbour? 
 
 A 
 
( mo ) 
 
 A fliort DIALOGUE between a learned 
 Divine and a Beggar. 
 
 A Certain Divine, who (if we may believe the 
 ancient Copies) was John Thankrui himfelf, 
 meeting with a Beggar, had this Difcourfe contain- 
 ing a mod excellent Example of a perfo? Man ; 
 whence wc may be taught, how in ail Things we 
 ought to be of the fame Mind, refigned to the Will 
 and Appointment of God. 
 
 There was in Time pad a certain famous Divine, 
 who by the Space of eight Years had continually im- 
 portuned the Lord by Prayer, conceiving he wanted 
 the right Knowledge of the Truth, notwithstanding 
 all his Learning; and fpent whole Nights therein, 
 begging of God to let him know him, and know him- 
 felf, and to fhew him any Man that might teach him 
 the Way of Truth ; and when upon a Time he was 
 inflamed with a moft vehement Defire thereof, a Voice 
 from Heaven thus fpake unto him, Go forth to the 
 Church-Doors, and there thou fhalt find a Man Chat 
 can teach thee the Way of Truth. And going forth, 
 he found there a certain ;5eggar, with patch'd and 
 torn Apparel and filthy dirty Feet, all whofe Apparel 
 was fcarce worth three Halfpence, to whom, by way 
 of Salutation, he thus fpake : 
 
 Divine. God give thee a -good Morning. 
 
 Beggar. Sir, 1 do not remember that ever I had 
 an evil one. 
 
 Divine. God make thee Fortunate and Profperous ; 
 |vhy doft thou fpeak in this Manner ? 
 
 Beggar. Neither was I ever unfortunate or unprof- 
 perous. 
 
 Divine. Be happy ! what mean thefe Words of 
 thine ? 
 
 Beggar. Nor was I ever unhappy. 
 
 Divine , 
 
 \ 
 
A Dialogue, &c. 1 1 1 
 
 Divine. God fave thee : now at laft fpeak more 
 plainly. 
 
 Beggar. Truly, Sir, I will do it willingly; thou, Sir, 
 didft wifli me a profperous and good Morning, and I 
 anfwered I never had an unprofperous or evil one ; 
 for when J am pinch'd with Hunger, 1 praife God; 
 if I fufTer Cold, if it Hail, if it Snow, if it Rain, if 
 the Weather be fair or foul, I praife God; if I be 
 wretched and defpifed, I likewife praife God ; and 
 tkerefore there never happened any fad or evil Morn- 
 ing to me. Thou did it likewife wifh that Imight be 
 fortunate; and I anfwered that I never had been un- 
 fortunate, becaufe whatever God gave me, or I fuf- 
 fcred, or whatever happen'd to me, whether it were 
 agreeable to me, or other * T ife, were itfiueei or litter, 
 I gladly received it at his Hands as the left, and there- 
 fore I was never unfortunate. 
 
 Thou faidit moreover, that God would be pleafed 
 to make me happy ; whereunto I likewife anfwered 
 that I had never been unhappy \ for I am fully refol- 
 ved, through his Grace, to adhere, and only to cleave 
 to the Will of God, as the bell (abandoning mine 
 own Will) into which I have fo wholly poured out 
 mine own Will, that whatever he wills I will alio ; 
 and for this Caufe, as I faid, I was never unhappy, 
 ieeing that I will cleave to his Will only, and have 
 wholly refigned mine own proper Will. 
 
 Divine. This is very ftrange ; but what, I pray 
 thee, wouldft thou fay, if the Lord of Majeftv 
 would drown thee in the bottomlefs Pit, couldil 
 thou then be contented with his Will ? 
 
 Beggar. Drown me in the bottomlefs Pit ! Why 
 certainly if he fhould, I have two Ann.), by which I 
 would ftill imbrace him, and clafp faft about him ; 
 one is true Humility, and that I lay under him, and 
 by it I am united to his moft facred Humanity ; the 
 other, and that is the right Arm, which is Love, 
 which is united to his Divinity, and by this Love 
 given to me from himfelf, I hold him fo faft that he 
 
 would 
 
112 A Dialogue, &c. 
 
 would be forced to go down to Hell with me ; and 
 it were much more to be wifhed by me to be in Hell 
 with God, than to be in Heaven without him.— By 
 this that Divine learned, that the moft compendious 
 way to God is a true Refignation, with profound Hu- 
 mility. Hereupon the Divine fpake again to the Beg- 
 gar, and afked him, 
 
 Divine. Good Lord ! whence cameft thou ? 
 
 Beggar. From God. 
 
 Divine. Where foundeft thou God ? 
 
 Beggar. Even there, where I left all the Creatures. 
 
 Divine. But where didft thou leave him ? 
 
 Beggar. In humble and clean Hearts, and in Men 
 of good Will, which is hisTempleand Dwelling place. 
 
 Divine, I pray thee, Friend, who art thou ? 
 
 Beggar, Who am I ? truly I am a King, and Jefus 
 himfelf hath crowned me with Peace, Power, and 
 Reft. 
 
 Divine. Art thou a King then ? but where is thy 
 Kingdom ? 
 
 Beggar. Sir, the Kingdom of Heaven is within 
 me, in my Soul ; and I can now, and do by his Power 
 in me fo govern and command all my inward and out- 
 ward Senfes, that all the Affections and Powers of 
 the old Man in my Soul are conquered, and are in 
 Subjection to the new Man in me; which Kingdom, 
 no Man can doubt, is better than all the King- 
 doms, Crowns and Glories-in this World. 
 
 Divine. Lord ! what brought thee to this Perfec- 
 tion ? 
 
 Beggar. My Silence, fublime Meditation, and, 
 above all, my Union with the ever bleffed God of 
 Peace and Reft, which is my Kingdom; and to fay 
 the Truth, I could reft in nothing which was left 
 than God ; and now having found my God, I have 
 forfaken the unquiet World, and in him I have found 
 everlafting Peace and Reft, John i. 45. I fa. 53. 7. 
 Luke l. 29. EpL 6. 23, 24. Jud. 25. job 42. r. 
 
 Beams 
 
( "3 ) 
 
 Beams of the S P I R I T : 
 
 Or, Cordial 
 
 MEDITATIONS 
 
 Enlivening, Enlightening and Gladding 
 
 The S O U L. 
 
 To the READER. 
 
 A Dead Soul wants Light and Life, and therefore 
 muft needs want Joy : Yea, a Soul made alive 
 by a new Birth hath Turns of thefe Wants, by the 
 Remnant of the Body of Sin, which cleaveth fo faft 
 on, that it cannot be put off wholly, until the mortal 
 Body be alfo put off with it. To both thefe. Beams 
 from the Sun of Righteoufnefs may be ufeful ; to make 
 the Firfl to rife from the Dead, that Chrift may give 
 him Light, and Life, and Comfort : And to reftore 
 the Second, after fome Qualms of Defertion, DuU 
 nefs and Difcomfort. It was a Saint that faid, This 
 is my Comfort in my Afflictions, that thy Word hath 
 quickened me : There is a Quickening in the Word, 
 and there is a Comfort in this Quickening ; he is truly 
 fpiritu il whom a fpiritual Word quickeneth ; and this 
 indeed may be a Comfort to him, fincc to a Heart ftill 
 remaining carnal, neither Life, nor Light, nor Com- 
 fort, do appear in the Word. But in thefe Words all 
 may be had, if thou apply them clofe to thy Soul, as 
 the living Prophet to the dead Child. Here is much 
 
 Virtue 
 
H4 Beams of the Spirit, 
 
 Virtue in a little Room, yea, in a little Time, a Gain 
 of Eternity. 
 
 r. \\T HAT Unthankfulnefs is this, to think fo 
 Y V much upon two or three CrofTes, as to for- 
 get an hundred Bleffings ? What Folly is it to darken 
 and ffraiten our Spirits, and indifpofe ourfelves to the 
 taking or doing of Good ? 
 
 2. A Limb out of Joint can do nothing without 
 Deformity and Pain. Deje£lion takes off the Wheels 
 of the Soul. Joy is as Oil to the Soul •> it makes Du- 
 ties come off chearfully from ourfelvCs, pleafingly to 
 others, acceptably to God. 
 
 3. Let us go on to add Grace to Grace : A grow- 
 ing Chriftian is always a comfortable Chriftian : The 
 Gil of Grace will bring forth the Oil of Gladnefs. 
 
 4. Melancholick Pcrfons are in a perpetual Dark- 
 nefs ; all Things feem black and dark unto them -, 
 their Souls are as it vvere ciied black; whatfoever 
 comes to a melancholick Perfon, comes in a dark 
 Way to the Soul. 
 
 5. In all Grievances, let us look to fomething that 
 may comfort us, as well as difcourage us; let us look 
 as well to what we enjoy, as to what we want. As 
 in Profperitv God mingles fome Crofs to diet us, fo in 
 all CrofTes there is fomething to comfort us ; as there 
 is a Vanity lies hid in the beft worldly Good, fo there 
 is a Blefling lies hid in the greateft worldly Evil. Is 
 not our Hialth more than our Sicknefs ? Do not we 
 enjoy more than we want (I mean of neceiTary 
 Things) ? Are not our good Days more than oup 
 evil ? Eut we would go to Heaven upon Rofes. 
 
 6. We muft neither bring Sin to, nor mingle Sin 
 with, our Sufferings ; for what will trouble the Spirit 
 more than the Trouble itfelf. We are not hurt ti 1 
 cur Souls be hurt. 
 
 7. In fudden Encounters /ome Sin doth many 
 Times difcover itfelf, the Seed whereof lyeth hid in 
 
 our 
 
cr Cordial Meditations. 1 i 5 
 
 our Hearts, which we think ourfelves free from. 
 What Caufe have we then to Fear continually, that 
 we are worfe than we take ourfelves to be? The 
 Force of Gunpowder is not known till fome Sparks 
 light on it. 
 
 8. What a Sight were it to fee the Feet where 
 the Head is ? And the Earth to be where the Hea- 
 ven is ? And to the fpiritual Eye, it feems as great a 
 Deformity, to fee the Soul to be under the Rule of 
 finful Paffions. 
 
 9. A good Heart, when any Corruption is difco- 
 vered by afearching Miniftry, is affecled as if it found 
 out fome deadly Enemy : Touchinefs and PafTion ar- 
 gues Guilt. 
 
 10. The imaginary Grievances of this Life are 
 more than the real. 
 
 1 1. The way to expel Wind out of the Body, is 
 to take wholefome Nourishment; fo to expel windy 
 Fancies from the Soul, is to feed upon ferious Truths ; 
 our beft way therefore is to propound true Objects to 
 the Mind, to work upon us; as, 1. To confider the 
 Greatnefs and ^oodnefs of God. 2. The Joys of 
 Heaven, and the Torments of Hell. 3. The laft 
 and flrict Day of Account 4. The Vanity of earthly 
 Things. 5. The Uncertainty of our Lives. 
 
 J 2. A Man naturally is either weaving Spiders 
 Webs, or hatching Cockatrices Eggs -> exercifed ei- 
 ther in Vanity or Mifchief. 
 
 13. It would much avail to the well ordering of 
 our Thoughts, to fet our Souls in order every Morn- 
 ing, and to Itrengthen and perfume our Spirits with 
 fome gracious Meditations, efpecially of the Chief 
 and Scope wherefore we live ; and how every Thing 
 we do or befals u'-, may be reduced and ordered to 
 further the main, /. e. God's Glory, and our own 
 Salvation. 
 
 14 Some will be content to embrace Truth with- 
 out Hatred of the World, and Chrift without a Crofs, 
 
 a god- 
 
Ii6 Beams of the Spirit > 
 
 a godly Life without Perfecution : They will pluck a 
 Rofe without Prickles. Such empty Conceits will 
 be too weak to encounter with real Griefs. 
 
 15. It is a Courfe that will have a Blefling attend- 
 ing it, to join in a League one to watch over another, 
 and to obferve each others Ways : It is ufual to join 
 in Prayer, why not in this ? 
 
 16. Happy is he that in his Way to Heaven, meets 
 with a chearful and fkilful Guide and Fellow-Travel- 
 ler, that carrieth Cordials with him againft all Faint- 
 ings of Spirit. 
 
 17. There is a heavy Imputation on them that 
 comforted not the Weak; when Men will not own 
 others in Trouble, but as the Herd of Deer forfake 
 and pufli away the wounded from them. 
 
 18. God often fufpends Comfort from us to make 
 us ufe our Chriftian Friends, by whom he purpofeth 
 to do us Good : Oftentimes the very opening Men's 
 Griefs bringeth Eafe without any further Working 
 upon them : The very Opening of a Vein cooleth 
 the Blood. 
 
 19. A Chriftian, when he is beaten out of all other 
 Comforts, yet hath a God to run unto; and he can 
 wreftle with him with his own Strength, and plead 
 with him with his own Argjments. 
 
 20. It is a never-failing Rule of difcerning a Man 
 to be in a State of Grace, when he finds every Con- 
 dition draws him nearer toGod. 
 
 21 . Labour to anfwer every Relation wherein thou 
 ftandeft to God : 1. As a Father, by trufting his 
 Care. 2. A Teacher, by following his Direction. 
 3. As a Creator, by depending on him. 4. As a 
 Hu-band, by infeparable affe&ionate Love to him. 
 And laftly, As a Lord, by Obedience to him. 
 
 22. Defpair is often the Ground of Hope ; when 
 the Darknefs of the Night is thickeft, then the Morn- 
 ing begins to dawn. 
 
 23. We 
 
or Cordial Meditations. 1 1 7 
 
 23. We may fafely expeft God in his Ways of 
 Mercy, when we are in his Ways of Obedience. 
 
 24. By trufting any thing more than God, wc 
 make it an Idol and a Curfe -> it will prove a lying 
 Vanity and Vexation, bringing that upon us which we 
 look'd not for. 
 
 25. It is a vain Pretence, to believe that God will 
 give us Heaven, and yet leave us to fhift for our felves 
 in the Way. 
 
 26. The Way to have any Thing taken away, and : 
 not bleft, is to fet our Heart too much upon it. 
 
 27. The greateft Honour we can do to God is 
 when we fee nothing for us, but rather all things con- 
 trary to what we look for, then to fhut our Eyes to 
 all inferior Things, and to look altogether to his All- 
 fufficiency. 
 
 28. It is an Evidence of trueTruft, when we can 
 wait God's Leifure, and not make Hafte. 
 
 29. Faith doth not (efpecially at firft) fo ftay the 
 Soul, as to take away all Sufpicion and Fears to the 
 contrary, yet the Prevailing of Unbelief is taken 
 away. The Needle of the Compafs will Hand North, 
 tho' with fome Trembling; and the Ship that lies at 
 Anchor may fometimes be tofled, yet it will remain 
 fo fattened that it cannot be carried away by Wind or 
 Weather. 
 
 30. Look not fo much on thefe Miferies which 
 our weak Natures are fubjeft unto as upon God for 
 Strength and Comfort in them, Mitigation of them, 
 and Grace to profit by them. 
 
 3 1 . TheTime of Sicknefs is a time of Purging from 
 the Defilements of Sin, which we have gathered in 
 our Health, till we come purer out ; which fhould 
 make us the rather willingly to abide God's Time. 
 Blefled is that Sicknefs that proves the Health of the 
 Soul ; we arc beft for the moil Part when we are 
 weakeft. 
 
 32. In 
 
i i 8 Beams cf the Spirit : , 
 
 32. In all Kind of Troubles, it is not the Ingredi- 
 ents that God puts into the Cup that fo much affli&s, 
 
 _.as the Ingredients of our diftempered Pafiion mingled 
 with them. 
 
 33. We are not much difquieted when we put off 
 our Cloaths and go to bed, becaufe we truft God's 
 ordinary Providence to raife us up again ; and why 
 fhould we be difquieted, when we put off our Bodies 
 and fleep our laft Sleep, confidering we are more fure 
 to rife out of our Graves than our Beds; yea, we 
 are already raifed up in our Head, Chrift. 
 
 34. Let us do our own Work, and leave God to 
 do his ; Diligence and Truft in him is only ours, 
 the Reft of the Burden is his. Let us think of what 
 is our Duty, and God will think of what is for our 
 Comfort. 
 
 35. In the worft Times there is a Prefence of God 
 With his Children. I. By moderating the Meafure. 
 2. The Time. 3. In joining fome Comfort with it. 
 And, 4. By Supportation. 
 
 36. A good Chriftian hath, 1. A God to go to ; 
 2. A Promife to go to ; 3. Former Experience to go 
 to, befides fome prefent Experience. 
 
 37. What is our Life but a Web woven with 
 fome Interminglings of Wants and Favours, Crofles 
 and Bleffings, Rifings and Fallings, Combats and 
 Victories ? 
 
 38. God defers ; but his Deferring is no empty 
 Space wherein no Good is done ; but there is in that 
 Space, a Fitting for the Promife. 
 
 39. It is Folly to think, that we fhould have Phy- 
 fick and Health both at once; God's Time is the beft 
 Time; refolve therefore upon waiting hisLeifure; 
 after a weary Week comes a Sabbath, and after a Fight 
 cometh a Vidory. 
 
 40. Unkindnefs of others to us, is but a Correc- 
 s tion of our Unkindnefs to God. 
 
 41. He 
 
or Cordial Meditations, i 1 9 
 
 4:. He that cannot abound without Pride and 
 High-mindecinefs, will never want without too much 
 Dejeclednefs. 
 
 42. Let us not feek ourfelves abroad, out of our 
 felves, in the Conceits of other Men. A Man (hall 
 never live quietly, that hath not learned to fet light 
 by others caufelefs ill Conceits of him 
 
 43. Men that let too high a Price upon themfelves, 
 when others will not come up to their Price, they 
 are difcontcnted. 
 
 44. Thofe whofe Condition is above their Worth, 
 and their Pride above their Condition, (hall never 
 want Sorrow ; yet we muft maintain our Authority 
 in our Places, for that is God's, and not ours; we 
 ought to carry ourfelves fo as we may approve our- 
 felves to their Confciences, tho' we cannot have their 
 good Word. 
 
 45. One End why God fuffereth the Soul to tire 
 and heat itfelf, is, that finding no Reft in itfelf, it 
 might feek to God. 
 
 46. A Alan can be in no Condition wherein God 
 is at a lofs ; if Comforts be wanting, he can create 
 Comforts ; not only out of nothing, but even out of 
 Difcomforts. He made the Whale, that fwallowed Jq- 
 nas, a Means to bring him to Land. 
 
 47. The only Way to have our Will, is to bring 
 it to God's Will. 
 
 48. The Way patiently to fuffer God's Will, is to 
 inure ourfelves to do it; they that have not inured 
 themfclves to the Yoke of Obedience, will never en- 
 dure the Yoke of Sufferi ^g 
 
 49. When we can fay to God, If thou wilt haverne 
 poor and difgraced, I am well content; thus a godly 
 Man fays Amen to God's Amen, and puts his Fiat 
 to God's Fiat. 
 
 50. None feel more Experience of God's Providence 
 than thofe that are moft refolute in their Obedience. 
 
 51. After we have given Glory to God, by reiv- 
 ing upon his WifJom, Power, and Truth, we fhall 
 
 1 find 
 
% 20 Beams of the Spirit, 
 
 find him employing thefe for our Dire&ion, Affift- 
 ance, and bringing this about to our defir'd Iffue ; 
 yea, above what we defir'd or thought of. 
 
 52. The more Paffion the lefs Difcretion ; becaufe 
 Paffion hinders the Sight of what is to be done, it 
 clouds the Soul, and puts it on without Advifement. 
 
 53. It is good to obferve the particular Series of 
 Providence, how Things join and meet together ; fit 
 Occafions, and Suitings of Things, are Intimations 
 of God's Will. Providence hath a Language, which 
 is well underftood by thofe that have a familiar Ac- 
 quaintance with God : They fee a Train of Provi- 
 dence leading one Way more than another. 
 
 54. Labour to fit a Promife to every Condition 
 thou art in : There is no Condition but hath a Pro- 
 mife fuitable to it. 
 
 55. He that loveth too much, will grieve too 
 much. It is the Greatnefs of our Affe&ion that cauf- 
 eth the Greatnefs of our Affli&ion. 
 
 56. All our Noife w r ithin proceeds from a difcon- 
 tented fwelling Vapour of Pride : It is Air inclofed in 
 the Bowels of the Earth that fhakes it, which all the 
 Winds cannot do. 
 
 57. There is an Art of bearing Troubles (if we 
 could learn it) without over-troubling ourfelves ; as 
 in bearing a Burthen, there is a wav to poife it, that 
 it weigheth not over heavy ; if it hang all on one 
 Side, it poifes the Body down ; the greater Part of our 
 Troubles we pull on ourfelves, by not parting our 
 Care fo as to take upon us only the Care of Duty, 
 and leave the Reft to God. 
 
 58. We muft not mingle our Paffions with our 
 CrofTes, like foolifh Patients chewing the Pills which 
 they fliould fwallow down. 
 
 59. He that fees not God every where, fees him 
 no where. 
 
 60. He that lofes himfelf in Self-denial, finds him- 
 felf in the Bofom of God. 
 
 61. In 
 
cr Cordial Meditations. i 2 1 
 
 61. In Prosperity fear God 5 in Adverfity love 
 GoJ. 
 
 62. Praying will make thee leave finning, or fin- 
 will make thee leave praying. 
 
 Our Weaknefs and Inabilities break not the 
 Bond of our Duties. 
 
 64. No Sin but is eafier kept out than caft out. 
 
 65. What we are afraid to do before Men, wc 
 fhould be afraid to think before God. 
 
 66. Nature vexed, and Nature armed, foon dif- 
 ccvers itfelf. 
 
 67. They that retain the Memory of Mercies, fel- 
 d:m 1 fe the Sight of Mercies. 
 
 68. Love prepares the Way to Unity, and Lowli- 
 nefs prepares the Way to Love. 
 
 The feraphick Soul's Triumph in 
 the Love of God. 
 
 WHEN th? al!-b!efled Spirit of the ever- 
 living and ever-loving God hath given his 
 Tcftintony, and let his Seal to the Soul (wh ch before 
 fat quivering and trembling at the Door of Hope) that 
 God doth own, accept and pardon it; O what a 
 Calm there is in that Soul ! What Halcyon Days 
 doth it then live in ! It enjoys a Jubilee every Mo- 
 ment: O the Breathing and mutual Interftreamings 
 forth of Love, that are between God and this Soul I 
 Time 'ay and is n-.t perceived, the Soul is fo 
 
 1 ufily imployed in the Contemplations of 
 Redeemer: Hours arc not accounted for Minutes, 
 r or Hours; it ms an Eternity than 
 
 Time with the fhinii 
 
 the Rays and 
 
 G 
 
12 2 The Sours Triumph 
 
 him, and is ready to fay, Am [ in Heaven, or is 
 Heaven in me? is Time gone up, or Eternity come 
 down? Methinks I hear my beloved calling, Arife, 
 my Love, my Dove, and come away, let me fee thy 
 Face, for fweet is thy Voice, and thy Countenance 
 is comely, Cant. 2* 13, 14. O how do the Love- 
 fpeaking Words of Chrift atfeft the Heart, and even 
 tranfport the Soul into Admiration ! All the Pangs of 
 the new Birth, and all its Sorrows, are now forgot- 
 ten and fwallowed up in Ravifbment and Raptures 
 of Joy ? The Soul is fo furrounded with the glitter- 
 ing Rays of Joy, it is even uck of Love while healed 
 by it; now it begins to feaft itfeif on Loves, and 
 to chear itfeif with the Bridegroom's Voice, Cant. 4. 
 7. My beloved hath pronounced me fair, and there 
 is no Spot in me -, now the Day of my Efpoufals is 
 <ome, wherein all the hidden Treafures, all the pre- 
 cious Jewels, all the vaft Pofieflions, all the fpark- 
 ling Beauty, all the glorious Holinefs, all the divine 
 Wifdom, all the all-fufncienc Power, yea, all the 
 All of Chrift is made over to me, faith the Soul. 
 What (hall I now fear, who am more than Conque- 
 ror ? What mail I want, who have all Things richly 
 to enjoy ? Who fhall lay any Thing to my Charge? 
 Who {hall hurt me ? Who fhall daunt me, who have 
 the Love of Jefus, and the Power of my dear Saviour 
 to guard me'; nothing fhall fcparate between my Be- 
 loved and me, for he is mine, and I am his forever, 
 Rom 8. 35. 
 
 I. The Law is fo far fr m being a Boanerges to 
 fuch a Soul, that it fpeaks him fair, and calls him blef- 
 ied : It comes not to him as of old from Si*/?/, with 
 terrible Thunderings, but it pafleth by as a it.il Voi< 
 being filenced by Jefus Chrift, v\ho hath ftopp'd its 
 Mouth, and feaied it up from curfing, Gat. 5. 13. 
 Jefus Chrift hath fulfilled the Law, whereby the large 
 Bii! of Indictments which it had to charge, are all can- 
 celi'd : The repenting returning Soul hath now an 
 
 ever- 
 
 
in the Lo-vc of God. s 2 J 
 
 eveilaftingCounfellor, a righteous Advocate at God's 
 Right-hand, and God's Difchajrge within his oah 
 Brcaft for Acquittance: Free Grace do clafphim with- 
 in her Anns as her Heart's Delight : Mercy iinbra- 
 ceth and imbofoms him as her dcarcft Darling ; and 
 for Grace and Mercy's fake, the very judge and 
 Juftice it fclf is become his Friend. So that tho' he 
 be found a Breaker of the L iw, yet upon his hearty 
 Sorrow and Amendment, a Pardon makes up that 
 Breach ; and tho' he cannot keep the Law, his Righ- 
 teoufnefs is not the lefs compleat ; for he is compleat 
 in Chrift, who hath outlawed the Law, and turned 
 the Curie into aBleffing : And tho' a Chriftian cannot 
 bejuftified by the Law, yet the Law 7 it itfelf cannot 
 but clear him, and give him the White Stone of Ab- 
 solution, Rem. 8. 2. Gal.$i 18, 23. 
 
 II. The Strength of Sin, which is the Law, being 
 taken away, Ski itfelf is the lefs dreadful. TheChri- 
 ftian is already freed from the reigning Power of Sin, 
 tho' he be not as yet freed fr< m finning, Rom 5 7. He 
 can therefore rejoice in Spirit, though Sin (an ill neigh- 
 bour) dwell in Fleih : He would not willingly Sin 
 againft God that loves him ; and yet he doubts not 
 but God loves him upon his fincere and hearty Sor- 
 row, tho* he fin againft him. It makes much to his 
 Grief that his Heart is falfe, but it makes more to 
 1 i- Joy that his God is true. Tho' his Sin reach unto 
 the Clouds, the Mercies of his God are above the 
 
 ivens: Tho' his Sin overflows him, yettheGracc 
 of his God overflows his Sin: And tho' the Ocean 
 of Sin be deep, jet the deep Sea of God's Mercies 
 is boundkfs. 
 
 III. As for his Wants and Troubles, he is not trou- 
 bled at them : but bids all welcome with this, The 
 Tf III of the Lord he d *.-. He hath more Comfort in h*9 
 BcnonieS) though they be Sons of Sorrow, than others 
 
 ire in their Benjamins ^ though they be Sons of the 
 
 Ri-ht-hnnd. Though it be fometimes lowWater with 
 
 him., and his Comforts ebb, yet the high Springs of 
 
 G 2 h;* 
 
124 The Soul's Triumph 
 
 his Joy and Confolation are not loft, but fwallowed 
 up in the Ocean of Love, where they are referved for 
 him to an appointedTime: He would not be delighted 
 in, unlefs God will ; 'tis the Will of God he looks 
 after ; and how it comes he cares not; whether 
 cloathed or naked, it is Welcome ; to have any 
 thing or nothing, to abound or to want, to rejoice 
 or to be forrowful, to be full or empty, to fait or 
 to feaft, to live or to die, is all one to him ; who 
 accounts nothing his Joy but this, to be in all tl.ings 
 as God would have him. He is one that would not 
 be at his own Choice, but quiets bknfelf in God's 
 Determinations. If God fends him . Comforts, he 
 accounts not them, but God his Comfort ; and 
 if God take them away, he is not difpleafed ; for he 
 is not comfortlefs in their Abfence. He knows he 
 is always going to Heaven ; and whether his Way be 
 a Paradife or a Wildernefs, whether ftrew r ed with 
 Rofes, or befet with Thorns, 'tis all one to him. He 
 loves nothing for its own Sake, but any thing as God s 
 Allowance. If God will take him to Heaven, he 
 will go ; if God will have him flay, he will flay ; if 
 God moves he moves; if God ftand (till, hepitcheth 
 his Tent, and ftirs not. He often wants Livelihood, 
 and yet lives ; for though others may have the Thingf , 
 they want the Comfort; and though he want the 
 Things, yet he hath the Comfort; and therefore he 
 can part with his deareft Enjoyments, and trample 
 upon his choice!!: Comforts, when God calls for them; 
 as being more willing that Gcd mould be glorified in 
 their Abfence, than himfelf comforted in their Pre- 
 fence : If his Comfort cannot be wrapp'd up in the 
 Glory of God, he would have no Comfort, 2 Cor. i. 
 tj, 10. He fees Abundance in Wants, he fees En- 
 joyments in Difappointments, Health in Sicknefs, 
 Life in Death ; and, therefore, he i never follicitous 
 what his Condition may be ; but, with a holy Care- 
 lefsnefs and Refignation, trufls himfelf to God's dif- 
 polinor. When he is at the hi "heft, God is his Tri- 
 
 umph ; 
 
in the Love cf God. 125 
 
 nmph ; and fo God is when he is at the lowed : 
 He never is happy but in God ; and he never wants 
 Happinefs, whatever befals him, ir he have his God, 
 Pfa m 73. 25. 
 
 IV. The Glory of the World, which leads cap- 
 tive fo many Hearts, takes nj hold of his, Gal. C 14. 
 For where mould it enter ? All his Senfes are lock'd 
 up in his Soul, and that's full of Chrift, who keeps 
 out all Things elfefrom coming in : His Eyes are like 
 the Sun-flowers, which do not open to every Blaze, 
 but only to the Light and Heat of the Sun of Righ- 
 te ufnefs : His Ears are ftopp'd from hearing, with 
 Delight, any Sound but the Speakings of God, and 
 tie lecret Whifpers of the Spirit : His Falate can 
 relifh nothing but the heavenly Manna, the Feaft pi 
 fat Things, which is Chrift Jefus. There is no Smell 
 like the Smell of Chrift's Garment -, and whatever 
 he feels, 'tis but like Efaus Hand, rough and unplea- 
 fant, to the Robes of his dear Saviour. As for other 
 Things, whatever the World holds out to inveigle 
 him withal, he can pafs it by with an holy Scorn : 
 He is not at leifure to trifle away his 'lime with play- 
 ing with Pebbles, having Jewels and Pearls to look 
 after. He hath feen the Glory of the Lord, and all 
 other Shinings are but Shadows in his Eyes : That 
 which others court with dazlcd Eyes, he doth not ac- 
 count worth a Glance of his : The Sun which (bines 
 and gives Light (contrary to the natural Sun) dar- 
 kens Earth to him, and makes Heaven only to be glo- 
 rious. It is not this World that he admires ; he hath 
 Dainties to live upon, for Jefus Chrift is his daily 
 Bread. 'Tis not Silver nor Gold which he calls 
 Riches : 'Tis not Advancement which he calls Ho- 
 nour: 'Tis not Learning which he calls Wifdom : 
 He can be (yea he is) rich, honourable, and wife, 
 without them, and all in Chrift. He looks on thefe 
 Things to be like the Rainbow, only a Reflection of 
 Colours^ not real as they appear. All the Beauty of 
 G -* th: 
 
126 The Sours Triumph 
 
 the World is but Skin deep, one Blaft defacetn it all # 
 yea, all the Glory of the World is like Time it felf, 
 and hath no other Being but a Paffing away : All the 
 World is nothing but a meer Chacs in an orderly 
 Drefs ; and all it hath, is but Nothing varnifh'd over. 
 'Tis but a Picture drawn in Sand ; 'tis a meer Vanity, 
 which, if it be any Thing, is a fomething worfe than 
 nothing: Pomp is but Fancy, Gold is but Duft, 
 Fame is but Breath, and Praife a Blaft, the World's 
 Sweet is but bitter, its Love lovelefs, it's Splendor 
 Darknefs, its Fulnefs Emptinefs, its All Nothing ; 
 if k be any Thing more, it is made up of Thoughts : 
 And a true Chriftian can as well feed on the Eaft- 
 Wind as any of thefe Things, which will prove like 
 the Dreamer's Feaft, that fills the Fancy, and leaves 
 the Stomach empty ; Farewell World. 
 
 V. The worft of Enemies that the feraphick Soul 
 hath to encounter with, is a fcK*-fiattering Heart, 
 which would have him fit down and reft in what he 
 hath received j but the Spirit of God is ftronger than 
 felf, and over-works, yea, works out flzch bafe and 
 carnal Imaginations ; fo that he cannot build his Ta- 
 bernacle here, becaufo his Manfions are in Heaven. 
 ' Tis not his Light, but the God of Light ; 'tis not 
 his Comfort, but the God of Comfort ; 'tis not his 
 Graces, but the God of Grace ; 'tis not any Thing 
 but God himfelf w 7 herein he can quiet and repofe his 
 Soul, I/a. 12. 2. Jer. c> 23, 24. I Cor. 1. 31, 
 Alas ! the Fulnefs of Graces here, which are the 
 fruitful Harveft of the Seed of God, are but Glean- 
 ings to what he expects. His joyful Springs of De- 
 light which he here enjoys, are but Autumns, nay 
 but nipping Winters in comparifon of that everlafting 
 Summer which he looks to enjoy in an Eternity of 
 the glorious Vifions of God's Face upon him. His 
 Sabbath-days, wherein his Soul keeps Holiday with 
 God, are but Minutes in regard of that never-ending 
 Jubilee which he expe&eth : He hath Rivers of Joy 
 
 here, 
 
in the Love of Cod. liy 
 
 here, but he cftcems thepi as a few Drops in regard 
 of that Lot omlefs Sea of God's Love, wherein he 
 longeth to bathe his : oul : His Light i ; clear and min- 
 ing nere;. but the Noon-tide Sun in its brighteft 
 , Lull re, is but Darknefs ko God, and the Lamb, who 
 is the Light of that City to which he is flattening, 
 Rev. 21. 23. Alas! he hath but a Tafte of what God 
 hath provided, and Chrift is preparing, to be fet before 
 him as an everlailing Feaft: He cannot but be pref- 
 fing on to know that Love which paffeth Knowledge, 
 PhiL 3. 8, 12. He cannot be fatisfied till he come to 
 apprehend God as he is apprehended : He cannot reft 
 any where but in Heaven it felf, where his Faith fhall 
 be turned into Seeing, and his Hope into Poflcflion ; 
 nay, 'tis not Heaven, were it not that he mould en- 
 joy God there, which could fatisfy or terminate the 
 boundlefs Appetite and Defire of his lingering Soul 5 
 for it is that Heaven which is in God, which is the 
 Heaven of Heaven, which he looks after, PfaL 15. 
 11. 15. Col. 3. 11. 
 
 J Tis God, only God, in all, without all, and be- 
 yond all, that he is all ; here he is at reit, now he 
 is fwallowed up in Satisfaction, and nothing can inter- 
 meddle with his Joy, Rom. 8. 31. He rejoiceth in 
 the Lord, by whom he is in all Things a Conqueror, 
 1 Cor. 15. 37. But as for the Honour of theTriumph, 
 l;e refolves to give that only to God, who gave him 
 the Victory. Soli Deo Gloria. 
 
 Some Jhort Remembrances for the Practice of 
 every true Chrift tan. 
 
 1. "|P> EAR God ; for not to fear him* is to feat 
 
 X? every Thing. 
 
 2. Love thy Brother; for if thou love not him 
 whom thou haft ken y how (halt thou love him that 
 thou haft not feen ? 
 
 G 4 3. Be 
 
12$ Short Remembrances^ &c. 
 
 3. Be charitable to the Poor, which is to relieve 
 Chrift in his Members ; and be not curious, fo thou 
 lenoweft them to be no notorious ill Livers; for if 
 Lot had been fo in the Entertainment of his Strangers, 
 he had not received Angels inftead of Men : and be- 
 sides, it is better to give many Counterfeits, than that 
 one needy fhould go unrelieved. 
 
 4. Swear not, but what thou truly knoweft : as to 
 manifeft a doubtful Truth, and that upon urgent Oc- 
 cafion ; for by an Oath may God be greatly honoured 
 or difhonoured : Honoured when we fhall bring him 
 to teftify a Truth : Difhonoured when we bring him 
 to -witnefs a Falfhood, which whofoever doth, the 
 I.prd will not hold him guiltlcfs. And to avoid this, 
 Confcience of thy Word, and it fhall be to thee 
 ■as an Oath, for it is the Man that gives credit to the 
 Oath more than the Oath to the Man. 
 
 5 Perfuade thyfelf rather than thy Friend, to keep 
 thy Couhfel j and whatfoever Difcord fhall arife be- 
 twixt thee and him, as thou tendered: the Reputation 
 of an honeft Heart, never let Malice and Hatred make 
 thee reveal that which Love and Friendfhip before 
 bound thee to conceal. 
 
 6. Hate no Man, no not thine Enemy, left God 
 love him ; for to hate where he loves is a fearful Op- 
 pofition. 
 
 7. Whatfoever is dear unto thy Body, forbear it, 
 being any Way prejudicial to'thy Soul. 
 
 8. Defire in any Thing rather to be in Subftance 
 Without Shew, than in Shew without Subftance. 
 
 9. Defire to live godly, tho' poorly, in this 
 World ; for the ungodly Man that dies rich fhall have 
 many Mourners at his Grave, but few Comforters 
 at his Judgment. 
 
 10. Think of God with Wonder, fpeak to God 
 Trith Reverence, ferve him in Love, obey him in 
 Fear, and do nothing but as in his Prefence and 
 Si^ht, and fo thou {halt live the Life of the Godly, 
 
 and 
 
Short Remembrances i &c. 12$ 
 
 and go the Way of the BIcffeil ; thou (halt live if* 
 God's Fear, and die in his Favour. 
 
 Three Morning Meditations. 
 i . T^ Emember that many have gone out of their 
 JLY. Houfes able and well, who have never return- 
 ed back alive, as for aught thou knoweft may befal 
 thee. 
 
 2. Remember that thy Confcience will be more 
 quiet in the Night, when thou (halt call to mind thou 
 haft begun in the Lord, and fo carefully difcharged 
 thy Duty in the Day. 
 
 3. That to go forth in the World, is to encounter 
 with many Troubles, to pafs fome Dangers, and to 
 perform many Duties ; and therefore rufli not forth 
 into fuch an Undertaking before thou haft recom- 
 mended thyfelf to the Lord to aflift thee, without 
 whofe Bleffing and Favour towards thee, thou under- 
 taken: in vain ; for thy Labour will not profper. 
 
 PiQQQQQGOg:^G:QOQ^OC'QOG,j 
 
 Pious Thoughts and Contemplations. 
 
 I. " " T is dangerous putting off that to another 
 J_ Day which muft be done to Day, or thou 
 mayeft be undone to Morrow: Now or never; now 
 or never ; if it be not done now, it may never be 
 done, and then thou art undone for ever; Eternity 
 depends upon this Moment ; Oh ! what would ft thou 
 give for a Day, when it may be a Day too late ? 
 Confider therefore in this thy Day, while it is called 
 To-day, the Things of thy Peace, before tficy be hid 
 from thine Eyes ; and whilft thou, like a blind Sodo- 
 mite, doft grope about to find a Door of Hope, Fire 
 and Brimftone rain about thy Ears. 
 
 II. When a poor Soul begins to be fenfible of its 
 Sin, and its Danger thereby, tho' it lie dovv:: in S6V- 
 G 5 
 
1 g o Pious Thoughts 
 
 row, yet it (hould not mourn as without Hope, but re- 
 folve, as the Lepers, 2 Kings 7. 3. to prefer an uncertain 
 Hope before a certain Death: fay as they, Why fit we 
 here till we die ? If ive enter into the City, the Famine is 
 ''there j and we Jh all certainly die ; ifwefitflill here, we die 
 a I jo ; now therefcre come let us fall (not into the Ho/I of 
 the Syrians, but) into the Hands of God \ if he fave us 
 alive, we flail live; if he kill us, we jhall but die. 
 Die ! Oh poor Souls, never any came to God by 
 ( Chrift, but they were fayed alive ; come to him then, 
 for he will not kill you, indeed he will not : Come 
 to him, and fay as the Prodigal when he came to 
 himfelf ; Hew many hired Servants cf my Father have 
 Breed enough and to Jpare, and I per if) for Hunger \ 
 I will arije ar.d go to my Father, &c. Ay, do fo, arife 
 and go, for there is Hope in Ifrael concerning this 
 Thing, bee how his Father had Compaflionon him, 
 and bid him welcome home ; fay then, as EJlher^ 
 chap. 4. 16. / will go in unto the King ; if I perijh, 
 1 perijh. What Soul J perifh, fayeft thou? No, no; 
 the Golden Scepter is held out, thou mayeft come 
 and welcome ; God will fay as the King to EJlhtr % 
 What wilt thou ? and what is thy Requefl f it Jhall be 
 given thee, even to the Kingdom ; Whereupon Efiher 
 made a Feaft for the King, but God will make a 
 Feaft for thee. Doft thou not hear what he faith ? 
 Luke 15. 22. Bring forth the. bef I Re be and put it on 
 him, put a Ring on his Hand, and Shoes on his Fet, 
 kill the fatted Calf, let us eat and be merry, for this 
 Sou. was dead and is alive, 'twas loft and is found. O 
 who would not come unto thee, O thou Lover of 
 Souls ! 
 
 III. A Chiiftlan believes that if God fpeak the 
 
 Word it (hall come to pafs, and yet he believes that 
 
 God fpake concerning Nineveh, Yet forty Days and 
 
 Nineveh flmli be defiroyed, and that it came not to pafs. 
 
 But ftay ! Is God like one of us ? Can he, 
 
 When he hath A\id it, altcjc his Decree ? 
 
 Denounced 
 
[ Cdntmpfotitms. 1 3 1 
 
 Denounced Judgment God doth oft prevent, 
 
 But neither changeth Counfel nor Intent. 
 
 The Voice of Heaven doth feldom threat Perdition 
 
 But with exprefs or an implied Condition : 
 
 So that if Ninev h return from 111, 
 
 God turns his Hand, but doth not turn his Will. 
 
 IV. How much foever good Men fuffer, and how 
 ill foever it go with them in this World, if they be 
 found in Ways of well doing, they fhall do well at laft; 
 for Chrift will fay, Well cine thou good and faithful 
 Servant. 
 
 V. What a Weight doth the Scripture lay upon 
 this Word Soul; 'tis the Emphafis of the Text 
 where it is ufed : Hcai\ and your Soul Jball live. He 
 that ftnnetb wrongeth his own Scul. Fear bun that can 
 kill the Body, and throw the Soul into Hell. And what 
 "will it profit a Man to gain the whole World, and lofe 
 his own Soul? Soul-Mercy is the greateft Mercy; Soul- 
 Prom ifes the moll precious Promifes \ Soul-Salvation 
 the greateft Salvation ; and therefore to neglect the 
 Soul is the greateft Ncgleft \ and that all carelefs 
 Sinners will know, when they will crv out, Wo unto 
 us, we that have rewarded Evil to our own Souls. 
 
 6* The greateft Fallacy wherewith Satan deludes 
 many Men, is, when he makes them take Religion 
 in Pieces, and then to take one piece for Religion, 
 One cries up Chrift, another Faith, another good 
 Works ; but what is God without Chrift r or Chrift 
 without Faith ? And what is Faith without Love ? 
 And what is Love without Works I But now take 
 God in Chrift by Faith, which worketh by Love, 
 and keep the Commandments of God : This is pure 
 Religion ; this is the whole Duty of Man. 
 
 7. When the Devil inticed our firft Parents to eat 
 the forbidden Fruit, he perfwaded them by this Ar- 
 gument, Gen 3.5. Your Eyes fhall be opened, and 
 ye (hall be as God, knowing Good and Evil. 
 
 G 6 Hi% 
 
13* Pious Thoughts 
 
 His Eyes indeed were ope, 
 
 And then he had the Skill 
 To know the Difference 
 
 Between the Good and III. 
 Then did he know how good 
 Good was, when he had loft it 5 
 And Evil too he knew ; 
 
 But ah ! how dearly coft it ? 
 8. God gives all Men leave to pray, but he gives 
 his Children and People leave to be bold in Prayer ; 
 and that not only for rhemfelves, to fay as Jacob, I 
 yill not let thee go \ but for others, a's Mofes for If- 
 rael, and as Luther faid, Thy Will be done. Re- 
 markable is the Boldnefs which Abraham ufed with 
 God in the Cafe of Scdom y Gen. 18. 23. when he 
 feems at firft Dafh to charge God with a kind of In- 
 juftice, and yet but upon a Peradventure ; fix Times 
 he comes to God, and always with a Per advent we 
 there may he ten righteous Perjons in Sod m. He fell a 
 great Fall from fifty to ten, and that but with a 
 Peradventure neither, and vet God gives him the 
 Hearing, yea feems willing to have taken lefs, if 
 Abraham had but had the Boldnefs to bring his fifty 
 to five. 
 
 Is God no more Almighty ? What is Pray'r? 
 Bold Creature ! Pray'r becomes God's Conqueror. 
 Rare Stratagem of War ! Pray'r wins the Field ; 
 Yet God's not overcome, but God doth yield. 
 9. Many fay the Lord's Prayer who do not pray 
 it i yea (like St. Auftin before his Converfion) they 
 are afraid left God fhould hear them, and do not care 
 that God (hould fay Amen to it, tho' they do them- 
 felves. They fay Our Father, but if he be their 
 Father, where is his Honour? They fay, Which art 
 in Heaven \ but did they believe it, how c'urft they 
 fin as they do on Earth r They fay Hallowed be thy 
 Name, yet take God's Name in vain ; they fay, Thy 
 Kingd.m come, yet oppofe the coming of his King- 
 dom 3 tl/v-y fay. Thy will be done ai Earth as it is in 
 
 Heuv.n, 
 
and Contemplations. 133 
 
 Heaven, yet will not ftand to their Words, for this 
 is the Will of God even their Sanclifieation, but 
 they will have none of that ; they fay, Give us this 
 Day our daiy Bread, yet mind not the Feeding of 
 their Souls with the bread Chrift Jefus, which came 
 down from Heaven ; they fay, Forgive us, as we for- 
 give others, but, alas ! if God mould take them at their 
 Word, how undone were they, whofe Hearts burn 
 with Malice and Revenge even while they pray ; they 
 fay, Lead us not into Temptation, yet run into it, and 
 tempt the Devil himfelf to tempt them ; they fay, 
 Denver us from Evil, and yet deliver themfelves up 
 to Evil, and give up themfelves to fulfil the Luff, of 
 the Flefri. 
 
 X. The Day of Judgment will be a Day of Dec it ; 
 not that it will deceive any, but it will make appear 
 that many have deceived themfelves with vain hopes 
 of Heaven, of which they will be difappointed; many 
 that have paft Man's Approbation, may in that Day 
 meet with God's Reprobation ; and many who ha r e 
 looked like Gold here, will then be found Drofs, yea 
 reprobate Silver will God call them. 
 
 XI. We mould not judge that worth much now, 
 in the Time of this Life, which (hall be but little or 
 nothing worth in the Day of Judgment. We mould 
 not judge things according to what they are now in 
 Appearance in the Judgment of Men, but we mould 
 judge righteous Judgment, that is, according to what 
 they will be hereafter in the Day of the righteous 
 Judgment of God. For Example, when we read how 
 Drees was cloathed with Purple and fineLinnen, and 
 fared r'elicioufly everyday, who would not be Dives 
 now ? But when we read of Dives in Hell, tormented 
 in the Flame, who zuould be Dives now ? So when we 
 read of Lazarus, a Beggar full of Sores and wanting 
 Bread, who would be Lazarus n w ? But when wc 
 read of Lazarus carried by Angels into Abrahams 
 Boforrij who would not fa Lazarus mw? Surely if it 
 
 be 
 
134- Pious Thoughts 
 
 be good to die the Death, it muftbegood to live the 
 
 Life of the Righteous. 
 
 XII. Let us think what it is that will ftand us in 
 Stead in the Day of Death and Judgment, and labour 
 for that j not for the Things that perifh even in the 
 ufing, but for that which endureth to eternal Life ; 
 what will Learning, Riches, Honours, Beauty, or 
 the like, profit in the great Day of Wrath? O that 
 Men would confider their latter End ; and mark the 
 End of the Upright, and behold the Juft, for how ill 
 fbever it may go with him in this Wo,ild, the End 
 of that Man is Peace; but as for the Sinner, though 
 he be crowned with Rofe Buds, and his Paths be 
 wafhed with Butter, tho' his Days be prolonged an 
 hundred Years, he fhall die accurfed. To conclude; 
 at the lad there will come a Day when all Mankind 
 fhall be fummoned naked without any difference of 
 Degrees before the fame Tribunal, when the Crowns 
 of Kings and the Shackles of Prifons, when the Robes 
 of Princes and the Rags of Beggars, when the Gal- 
 lant's Bravery and the Peafant's Ruflet, the Statef- 
 rian's Policy, the Courtier's Luxury, and the Scho- 
 lar's Curiofity, (hall be all laid afide : When all Men 
 fhall be rcduc'd to an equal Plea, and without refpect 
 of Perfons, fhall be doomed according to their Works* 
 Then (hall the holy and humble Chridian be declared 
 by the Mouth of God himfelf to be the only wife 
 Man, tho' fcorned and abufed here below ; and then 
 fhall the Enemies of God, when it is too late, be 
 driven to that defperate and fhameful Confeffion, We 
 Fools counted their Life Madnefs, and their End to 
 have been without Honour; how they are now rec- 
 koned among the Saints, and have their Portion with 
 the Almighty ! 
 
 XIII. Ah Lord ! how fickle and inconflant is Man- 
 kind ; how much have we to do with ourfelves, poor 
 pecvilh froward Animals, that are never well, either 
 full or fading ; either it is too hot or too cold, too 
 
 wcr 
 
find Contemplations. i $$ 
 
 wet or too dry ; we would and then we would not. 
 We are discontented if we have not, and not contented 
 with what we have. If we have Health we would 
 have Wealth, if we had Wealth we would exchange 
 it for Health; when we are in Company, we have a 
 mind to be alone ; when we are alone, we wifh we 
 were in Company. 
 
 When in the Country, then the City we admire ; 
 
 And when we in the City are, the Country we defire. 
 
 The City is clofe and too full of Company, the 
 Country Air is too open and melancholy. 
 
 Oh! how I like, diflikc, defire, and then difdain; 
 
 Repeal, repeal, and loath, and then delight again. 
 
 Myfelf I fometimes follow, and then myfelf 1 fly; 
 
 Befide myfelf I am, and in myfelf am I. 
 
 Myfelf am not myfelf, I am another fame, 
 
 Unlike unto myfelf, and like myfelf I am. 
 
 Self-fond, felf furious too; thus like a froward Elf, 
 
 I cannot live in quiet, without, nor with myfelf. 
 
 We may be faid to put Providence to a Stand al- 
 moft, to know what to do with us ; and if God did 
 not crofs us, it would he a crofs to us. It is well for 
 u<, that it is ill with us ; if it were not bad, it would 
 be worfe. There is fcarce any thing (tho' we fcarce 
 think fo) that we ought to be more thankful to God 
 for, than for croffing us ; for Woe be to us if he let 
 us alone ! It is ten to one but Heart's Defires and lean - 
 Souls would go together. 
 
 14. WhenaChriftian is about to perform any Duty, 
 he fhould fay to himfelf as Abraham faid to his young 
 Men, Gen. 22. 5. Abide you here, and 1 and the Lad 
 tvill go ymder end worjhipi only let him leave out 
 t ; is [and come again.) Let us fay, Self tarry you here, 
 Flefh, tarry you here, I and my Spirit muft go and 
 wormip. A poor Soul may fay many times, the 
 Spirit is in him ; but Oh ! it is glorious, when one 
 can fay, that he is in the Spirit, and can attend upon 
 Che Loid without Diftradtion. 
 
1 3 6 Pious Thoughts 
 
 Ah, my dear blefled Lord, divorce myfelf from me} 
 Then being Angle, I will fingly worfhip thee. 
 Yet one thing more I wifh, for better two than one; 
 Thou faidft, It was not good for Man to be alone. 
 That I unto thy Name may double Honour give, 
 Let thy bleft Spirit in me, and me in thine ftill live. 
 
 15. A Chriftian fhould welcome the Providence of 
 God, as well when it comes to take away, as when 
 it comes to give. - 
 
 Laugh we to tafte the Sweet, and fhall we lowre, 
 If God be pleas'd to fend a little fowre. 
 
 16. The Love of Pleafure, and the Fear of Suffer- 
 ing, are the two great Things which keep Men from 
 minding that which is their chief Good ; which, if 
 enjoyed, would fill them with Pleaftires in Suffering, 
 and make them fay with St. Aujiln^ Ah ! how fweet it 
 is to want the World's Sweets and Delights. 
 
 True Reft is not attain'd by fpending of the Year 
 In Pleafure foft, fweet Shades, down Beds, and dainty 
 
 Cheer : 
 Thefe all will leave the Soul as empty of Content 
 As doth a pleafing Dream whenTime of Sleep is fpent. 
 There is more lafting Joy in godly Sorrow's Tear3 
 Than in all finful Pleafures; for he that truly fears 
 The God of Heaven alone, and humbly walks with 
 
 him, 
 He, he's the blefled Man, and hath a Heaven within. 
 
 17. Moft Perfons defire and feek after Eafe and 
 Contentment, but few know wherein it truly confifts. 
 Hear how the Poet defcribes it. 
 
 Who in his prefent State, himfelf can rightly bear, 
 Hath neither ary 111 that's pafr, nor future LI to fe<r. 
 The one which is no more, ought now no more to 
 
 fray us ; 
 The other which is yet to come, as little fhould dif- 
 
 may us. 
 Nor he that hath but little, but he that covets more ; 
 It is not the contented Man, but covetous, is poor. 
 
 The 
 
and Contemplations. 137 
 
 The Man who hungers not, he needs not Bread, I 
 
 think ; 
 The Man that never thirfty is, hath never need of 
 Drink. 
 
 18. There would be no Heaven, even in Heaven 
 itfelf, without the God of Heaven. If a glorified 
 Saint were in Heaven, and faw not God's Face there, 
 he would fay, as Abfalom faid to Joab, 2 Sam. 14. 
 WheKtfote am I come from Grjhur ; it had been good for 
 ?, r. U be th rejliti) unlefs I may fee the Kings Face. Tho* 
 Heaven be God's Dwelling-place, yea, his Prefence 
 Chamber, yet a gracious Soul would not be at Reft, 
 if he faw not Go 1 there. It is not the Jafper, nor 
 the Cryfral ; it is not the Gold wherewith the 
 Streets are paved ; it is not the Pearls nor the precious 
 Stones, that are pleafant in hisE)es, but the Lord 
 God Almighty, and the Lamb, who are the Light 
 thereof. Whom have I in Heaven but thee? faith ti e 
 holy Prophet. God without Heaven (if it were pof- 
 fible) would give a Saint in Glory more Content th>.n 
 Heaven without God. 
 
 And what is Heaven, great God ! 
 
 If Heav'n's compar'd to thee? 
 
 Without thy blefled Prefence, Heav'n is no Hea- 
 ven to me y 
 
 Nor would I be pofiefs'd of Heaven, 
 
 Heaven unpoflefs'd by thee. 
 
 XIX. It is better to beg one's Bread with Lazarus 
 on Earth, than to beg one's Water with Dives in Hell; 
 better to be tormented with Sores in this World, than 
 to be forely tormented in the World to come. Better 
 to go from Dives's Door to Abraham's Bofom, than 
 from Dives's Table to the Devil's Dungeon. 
 
 XX. To fome, as to Dives^ Death is the End of all 
 Comfort, and the Beginning of all Mifery. To others, 
 as to Lazarus^ Death is the End of all Mifery, and 
 the Beginning of all Comfort* Lord, let my Con- 
 dition 
 
€^t Pious Thoughts 
 
 8ition be fuch, that at my Death I may pafs from Tor- 
 taent to Comfort, and not from Comfort to Torment. 
 
 XXf. There were three Saints, Job, Ehas, Jottah f 
 who defired to die out of Difcontent. There were 
 two Saints, Simeon and Paul^ that were content to de- 
 fire Death. And there were two other Saints, David 
 and hhxekiahi who were not discontented, and yet 
 were not content to die. Lord, let me rather be 
 content to die, than be difcontented to live ? for tho* 
 having with Simeon feen thy Salvation, J defire to de- 
 part in Peace ; and with Pau\ I long to be with 
 Chrift, which is far better; yet I dare not outface thee, 
 as Jonah did, to fay it is better for me to die than to 
 live. Surely, it is n t good to die in Anger, nor 
 well to be angry unto Death. Let this then be the 
 Care of my Soul, that while I live, I may live to thee; 
 and then when I die., I fhall live with thee. So that 
 thou may 'ft be magnified, it is no matter whether it 
 be by Life or by Death ; yet feeing, as Hczehah laid, 
 It is the Living that praife thee ; Oh, as David prayed, 
 fpare me a little, and give me Strength to do thy Will, 
 before I go hence, and be no more ken. 
 
 He that would try 
 
 What is true Happinefs indeed, muft die. 
 
 The good Man's End is furely the Beginning 
 
 Of his true Joy, which puts an End to iinning. 
 
 XXII. Chriftians mould be very wary of all Occa* 
 lions of Evil, and take heed of little Faults. Dinahy 
 out of a gadding Curioiity, muft needs vilit the Daugh- 
 ters of the Land ; and while file goes to fee the Daugh- 
 ters, HamcJe Son fees her ; and having (cen her, ha 
 took her ; having taken her, he lav with her ; having 
 lain with her, he defiled her. The Report thereof 
 comes to Jacob* s Sons ; they were grieved ; being 
 grieved, they were wroth -, being wroth, they meditate 
 Revenge ; meditating Revenge, they fpake deceit- 
 fully ; fpeaking deceitfully, they deceived ; having 
 deceived, they flew \ having flain, they fpoiled, 
 
 burnt 
 
and Contemplations. I39 
 
 burnt and plunder'J. See here how great a Fire a littd 
 Matter kindleth, and what great Evils proceed from 
 fmall Beginnings. Take heed then of all Appear- 
 ance of Evil. 
 
 XXIII. We rend, 1 Kings 14. that Jeroboam fend* 
 ing his Wife to the Prophet, to know whether Ab : . 
 his Son, who was fick, fhould recover, he anfvvcrrd, 
 1 hus faith the Lord, the Child fhall die, and all If* 
 rail fhall mourn for him, and bury him, for he only of 
 Jeroboam (hall come to the Grave, becaufe in him 
 there is found fome good Thing toward the God of 
 Ijracl in the Houfe of Jeroboam. 
 Alas ! but only One in all the Houfe, and he, 
 And he of all the Houfe muftonly taken be. 
 And fhall not Ifrael mourn ? 'tis furely IjraeFs Smart % 
 For when the Righteous die, let Ifrael lay't to Heart. 
 
 Tho' but one little One good, that good but littlf 
 One; yet 
 
 God will not, neither muft his Ifrael that forget. 
 
 But why, dear infant Soul, fhouldft thou breed others 
 Woe ? 
 
 Who finifhedfl thy Race, as foon as thou couldfl go, 
 
 Farewel hence there is laid up for thee 
 
 A Crown of Glory, that will never faded be. 
 
 Bleft Soul ! while ethers live to die, thou dy'fl: to live; 
 
 \WU die to live with thee ; till then, we'll live and 
 grieve. 
 24. A ChrrfHan fhould do nothing to which he 
 
 Would defire God's Abfence, or upon which he r. 
 
 not ask a Bleffing and Affiftance from God ; nor, as 
 
 near as he can, do any thing for which he fhould 
 
 need to afk God's Pardon. But yet, 
 
 In all that e'er we do, we fbmething do amifsj 
 
 And our Perfection drill but Imperfection is. 
 
 Our All too little is, our beft is too bad ; 
 
 Grains of Allowance we muft beg, and Pardon mufl 
 be had, 
 
 25- AQ 
 
J 4° Pious Thoughts 
 
 25. All that a Man gets is not Gain ; few Men 
 get Profit by their Getting. They will have a bad 
 Bargain, that get the World and lofe their Souls. 
 
 One may get Riches, and be poor ; 
 One may get nothing, yet have Store. 
 
 26. By reafon of our Sins we have Caufe to be for- 
 rowful in the Midft of our Joys ; but by reafon of 
 God's Mercy we have Caufe to rejoice in the Midft of 
 our Sorrows. 
 
 How fra!l a thing is Man ! 
 
 One funny Day the Exhalation rears 
 Into a Cloud \ at Night it falls in Tear?. 
 
 27. He that is full of Prayer before Mercy is re- 
 ceived, fhould be full of Pra.fe when he hath received 
 Mercy. 
 
 Oh Saviour ! fet me free, and I will fpend thofeDays, 
 "Which now I fpend in begging, in finging of thy 
 Praife. 
 
 28. Nothing ftands in Men's Light fo much as their 
 Light doth ; nothing continues them m re in Folly 
 than their Wifdom doth ; nothing makes Men mar* 
 unrighteous than trufting and refting in their own 
 Righteoufnefs. 
 
 For my too much of me, me very much annoys ; 
 My too much Self-conceit, even my poor Self de- 
 stroys. 
 
 29. When a gracious Heart is fenfible of the Love 
 of Chrift, and by an Eye* of Faith hath Sight of him, 
 it doth more ravifh and overcome his Soul than all the 
 Reports that can be made of him. The Tongue of 
 Men and Angels cannot fet him forth fo lively and fo 
 lovely as the pcor Soul finds him. Who can believe 
 Honey to be fo fweet as he that tafted it knows it to 
 be ? When poor Creatures do know Jefus as he makes 
 himfelf known in his Beauty, they then faid as the 
 Queen of Sbeba faid of and to Sohmon, O Lord (for 
 indeed a greater than Solomon is here) fince I faw thy 
 Wifdom, and the Order of thy Houfe, Attendants 
 
 and 
 
and Contemplations. 141 
 
 and Minifters, there is no more Spirit in me to fay 
 the reft. Ah ! it was a true Report I heard oFthcc 
 when I was in my natural State, but I believed not 
 the World till I came : Oh ! happy Coming, and mv 
 blcft Eyes have feen it : And behold the Half was not 
 told : Thou exceeded abundantly the Report which I 
 had heard. Happy the Men, happy are tny Servants, 
 which (land continually before thee, to hear thy Wif- 
 dom, which is able to make wife unto Salvation. 
 Blefled be the Lord thy God, which dclighteth in 
 thee, and- in thee is well-pleafed, to fet thee on the 
 Throne of I/racl, whom he loved for ever O Lord a 
 help me to give my Heart unto thee ; I dtfire to be- 
 ftow it upon thee : Take it, Lord, 'tis wholl/ thine; 
 Oh that a vain Thought might not lodge in it any 
 more ! Shall it be thus, Lord ? then awake my Glory, 
 and thou, my Soul, and all that is within me, praife 
 the Lord, and blefs his holy Name. What fhall [ 
 render to the Lord for all his Benefits ? and amon°; all, 
 for that which is worth all, and more wortn "than 
 all the Reft, even thy everlafting Love ? 
 
 • I wHl do for that, 
 
 X v* XXX \AKJ IKJl Luai, 
 
 Alas! my God, I know not what. 
 But though I cannot fully pay the Shot, 
 Let me not love thee, if I love thee not. 
 Let all the Glory of my Glory be, 
 To give all Glory, and myfelf to thee. 
 This is too little, more is due; 
 I can't require it, Lord, 'tis true. 
 XXX. Tho' a Man mould take more care not to 
 be evil, than not to appear to be {0 5 yet he fhould 
 be very cautious toabftain from appearing, and from 
 all Appearance of Evil. 
 lor tho' thyThoughts and Heart bejuft, uprightand 
 >od, l 
 
 Yet neither Thoughts nor Heart, but D^eds, are 
 underftood. 
 
 The 
 
142 Chrijlian Applications ', an& 
 
 The one explains the other; fo then, exacT: to be # 
 Forbear to act what may feem only ill in thee. 
 Men judge the Heart to be evil, or innocent. 
 By what they fee thee do, not what by thee is meant, 
 
 XXXI. Seeing God was fo willing to put his Son 
 to Death for our fakes, Oh how willing fhould we 
 be to put our Sins to Death for God's fake. Chrifl: 
 died that Sinners might live. 
 
 Oh wondroui Grace ! Oh Love beyond Degree> 
 The Offended dies to fet the Offender free. 
 
 XXXII. All the Glory of the World, hath a Stain, 
 end all the Beauty thereof hath a Spot. There is no-* 
 thing altogether lovely, but Jefus Chrifl;. 
 
 He is, but Time denies to tell you what; 
 Sum all Perfection up, and he is that. 
 
 XXXIII. That Man hath nothing which wantt 
 Chrift, and that Man who hath Chrifl wants nothing. 
 The gracious Soul cries, 
 
 In having all things, and not thee, what have I ? 
 Let me but enjoy thee, what further crave 1 1 
 
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 ?«iS %& <"S MS : ^N YmS /y^S ?A& %& £*S ZmK htSk ' 2mK 7*S /'*$ /AS ?/& ?J& ?J& &S /*&/*& 
 
 HISTORY IMPROVED, 
 
 OR, 
 
 Chriflian Applications and Improvements of 
 divers remarkable Paffages in Hiflory. 
 
 I. /~\ N E of the Courtiers of King Cyrus, and a 
 \^/ great Favourite, having but little Eftate, when 
 he was to marry his Daughter, was afked, Sir, where 
 tuill you have a Portion for her f He anfwered, Cyrus 
 is my Friend. Chriftians have much more Reafon to 
 fay fo in the Want of Things below j I can lack 
 nothing, for the Lord is my Friend* 
 
 7 PL It 
 
 e 
 
Improvements cf Uijlory. 1 4 3 
 
 S. It was a fad Speech of a dying Prince, 1 muji 
 mw die btfjre I begin to live. It is the fad Condition of 
 many a dying Man, that their Work is to do when* 
 their Hour is come, their Time is fpent, and nothing 
 is laid up for Eternity: Let us therefore finifh th« 
 Work we have to do, that to die, may be the laffc 
 Work we have to finifh. 
 
 3. King Art axerxes being ready to perifh forThirff, 
 was conftrainedto drink Puddle-Water ; and protefU 
 ed, That he never drank Wine with half that Delight 
 wherewith he now relifttd this filthy V/ater, To the 
 hungry Soul every bitter thing is fweet. In a Time 
 ofNeceffity a little fcems much, and that which is 
 bad appears very good. 
 
 4. When Cyrus gave Artabafus^ one of his Cour- 
 tiers, a Cup of Gold, he gave his Favourite Cbry* 
 fante s at that Time nothing but a Kifs j whereupen 
 
 Artabafus faid, Sir 9 the Cup you gave mi was not fo 
 good Geld as the Kifs you gave Chryfantes. God many 
 Times gives wicked Men Gold, but without Kifles ; 
 and godly Men Kifles, but without .Gold ; yet may 
 the Righteous fay, There's more Gold in their Kifles, 
 and the Love of God, than in others Gold. 
 
 5 . When the Pilct of King Antigonus's Gaily came 
 and told him that the Enemy had afar greater Number 
 of Ships than he, faid he, For how many Ships doft 
 thou reckon me ? How many foever, and how frrong 
 foever our Enemies be, yet having God en our Sice, 
 there is more for us than againft us, and we have no 
 Caufe to fear or defpair. 
 
 6. One attempting to kill Prometheus the t Theffalian % 
 run his Sword fo deep into an Import: ume, that he 
 let out the Corruption, and faved the Life of hisEne- 
 my : So (faith Plutarch) a reproachful Speech delivered 
 in Anger, or out of ill Will, is fomctimes the Caufe 
 of healing fome Malady in the Soul, which before 
 
 - was hidden or neele&ed. 
 
 7. Cat) 
 
144 Cbriftian Applications, and 
 
 j. Cato was (o grave and good a Man, that none 
 durft commit any Sin in his Prefence ; from whence 
 it grew to be a Proverbial Caveat among the Remans 
 one to another, T'ake heed what you do, Cato fees 
 you. O how fhould Chriftians ftand in awe of the 
 All-feeing God ! and fay to* their own Hearts, and 
 one to another, Take heed of your Ways, for the 
 Lord looks upon you. 
 
 8. It was a fad and lamentable Expreflion of King 
 LyfimachuS) who was forced to part with his Kingdom 
 for one Draught of Water; O for what a fmall Plea- 
 sure have I made myfelf a Slave, who was juft now a 
 King! Alas, for what vain and fliort Enjoyments do 
 Men run the Hazard of lofing the Kingdom of God, 
 and their own Souls ? 
 
 9. A Roman Servant, knowing that his Matter was" 
 fought for to he put to Death, cloathed himfelf in 
 his Matter's Garments that he might be taken for 
 him; and fo he was and put to Death in his Stead ; 
 in Memory whereof his Matter caufed his Statue of 
 Brafs to be erected, as a Monument of his Kindnefs. 
 O what Monuments fhould Chriftians erect for Jefus 
 Chriii, who, when we were to be put to Death, -died 
 for us ! For a good Man fome would even dare to die; 
 and greater Love than this cannot be fhewn, than 
 that a Man lay down his Life for a Friend ; but be- 
 hold herein God manifefteth and commend .th his 
 Love to us, that while we were yet dinners, yea Ene- 
 mies, Chrift died for us. 
 
 10. When News came to King Aiaxag'ras of the 
 Death of his i : on, at which it v/as thought he would 
 have been much troubled, he only calmly replied, I 
 know that 1 begat him mortal. Should not Chriitians 
 much more quiet themfelves in the Lofs of Children, 
 which tho' they are begot mortal, yet not without 
 hope of Immortality ? 
 
 11. Antijlhenes the Philofopher being afked what 
 he got by his Learning, anfwered, Thai be could talk 
 
 with 
 
Improvements of Iliflcry. i .\ 5 
 
 with himfelf, he could live alone, and needed \yy 
 abroad and be beholding to others for Delight. Much 
 more may Chriftians fay this, yea, much more than 
 this, who have learned to know Chrift, and the 
 Truth as it is in Jefus. 
 
 12. When one perfwaded Se/imus 9 Emperor of the 
 lurks, to beftow the great Wealth he had taken from 
 Perfian Merchants, upon feme famous Hofpital 
 for relief of the Poor ; Nay rather, faid he, let it be 
 beftowed on the right Owners ; and fo it was. Ill got- 
 ten Goods given to the Poor, is no Charity; Refti- 
 tution is the be ft Advantage that can be made of fucli 
 Gains. It were well if there were more Zaccheur-Yikc 
 Chrifiians in the World; for tho' by ie'*oring they 
 might be poorer in Goods, yet they would be richer 
 in Go dnefs. A little good Eitate is better than a great 
 bad one. 
 
 I J. St. Bafil perfwaded himfelf, that if he were in 
 the Wildernefs free from the Company of Men, he 
 (hould be happy, and ferve God more devoutly ; but 
 when he-came there he faid, 1 have f or f ah en all things^ 
 but yet 1 retain my old Heart* Lord, I have often fcarch- 
 ed my Heart, and ft ill my Heart deceived me in the 
 Search. O Jefus ! come and fit my Heart for every 
 -Duty, that every Duty may be fit for thyfelf. 
 
 14. One rehearfing an elegant Oration to Ariflotle* 
 in praife of thofe that were {lain in the Wars againft 
 the Lacedemonian?^ received this Anfvver from him, 
 If they were fuck brave Men who were killed, what dojl 
 thou think that we Greeks are, who conquered and over- 
 came them ? What tho' the Enemies of a Chriftian be 
 many and mighty, if God firengthen him, h^ hath e- 
 nough to comfort him ; for the greater his Adverfary 
 i§, the more glorious is his Victory; and the n 
 glorious his Victor/, the more triumphant his Glory. 
 
 15. A Per/ian King hap 1 one about him, whofe 
 Place and Office it was to fay to him every I-. 
 
 as he entered into his Chamber, Arije % my Lord* 
 have regard to tbofe Ajfah '. .0 the gh 
 
 H 
 
146 Chriftian Applications > and 
 wo Id have you to provide. How ought weChriffians 
 to bethink us every Night what we have done, and 
 every Morning what we have to do for and in Obedi- 
 ence to the great God. 
 
 1 6. When King Demetrius had taken and deftroy'd 
 the City of Megara to the very Foundation, he de- 
 manded of Stilpo the Philofopher, what Loftes he had 
 fuftained : None at all (faid \\€)for Wars and Ruins can 
 make no fpoil of Virtue. And it is faid of Bias the Phi- 
 lofopher, that his Motto was, I carry all my Goods 
 about im\ that is, his Wifdom and Goodnefs : How 
 then fhould a ChriiUan Jive a bove thefe Things, and, 
 tike the Prophet, rejoice in the Lord, and in the 
 Exercifes of a gracious Spirit and a good Confcience, 
 iwhen he hath nothing but Want and Lofles on every 
 Side. 
 
 17. When the Report came to Galienus the Em- 
 peror, that Egypt was loir ; What then^ faid he ; can- 
 not I live without the Flax of Egypt ? And when 
 he had Notice that a great part of his Dominions 
 in Afia were wafted; What then, faid he, cannot I 
 live without the Delicacies of Alia ? It is an ex- 
 cellent Thing for Chriftians to fpeak thus of their Lof- 
 fes, from a Principle of true Resignation and Depen- 
 dance upon God -, when they can truly fay with Ha- 
 bakkuk* chap. 3. 17. Altho' the Fig-tree (hall not 
 Jjloflbra, neither (hall Fruit be in the Vines, the La- 
 bour of the Olive fhall fail, the Fields fhall yield no 
 Meat, the Flocks mail be cut off from the Fojd, and 
 there (hall be no Herd in the Stalls, yet I will rejoice 
 in the Lord, I will joy in the God of my Salvation. 
 
 18. It is faid of the Lacedemonians , that they never 
 <afk'd how many their Enemies were, but where they 
 might meet them. So mould Chriftians fall on aftd 
 fight the good Fight of Faith, without confidering 
 the Number that come a ainft them. 
 
 19. It was accounted fo great an Honour to be a 
 Citizen of Rome f that whoever was free of it would 
 aot be made free of any otfier Place. Should not 
 
 Chriftians 
 
Improvements of llijlcry. 147 
 
 Chriftians then think it Honour enough to be free 
 Denizens of the City of God ? of the Heavenly Je- 
 rvjuUm which is above ? 
 
 20. One of the French Kings carried always a 
 Crucifix in his Hat ; and when he had done any ill 
 Thing, he would kifs that as fufficient Amends. Alas ! 
 how many who call themfelves Chriftians, when 
 they have committed any grievous Sin, confefs it, 
 with a God forgive me, as if ConfeiTion were Satisfac- 
 tion, and i'rayer a Pardon, and yet like the Dog foon 
 jeturn to tlveir Vomit again, 
 
 21. It was oblerved, that the jFsws never went out 
 at the lame Gate of the Temple they came in ; of 
 which fomeg^e this Reafon, That they might never 
 turn their Racks upon the Mercy-feat. How can 
 they expect Mercy, who go from Mercy ? How can 
 they think to meet with God, who go backward from 
 his Ways ? 
 
 22. JVddu^ a rich Merchant at Lyons in France, 
 feeing one drop down dead in the Streets, went home 
 and repented, changed his Life, and became a Preach- 
 er, and was the Founder of the Proteflants called 
 U a'der>fe ; , or the poor Men of Lyons. It is good to 
 takeWarning by other Men's Harms, and by the Sight 
 of their Death to look after our own Life". 
 
 23 It was proudly laid of Julius Cesar, crofling an 
 unknown Sea in a little Boat, and a tempeftuous 
 Storm ; when they were ready to be fwallowed up of 
 the\Vaves, perceiving the Courage of the Pilot to 
 /ail ; Fear not, fa id he, fcr thou carriejl Cerfar and 
 his Fo tune w tb thee. How truly may a good Christ- 
 ian fay, in the midft of all his Afflictions, Storms, 
 and Tempefts of this World, Fear nothing, O my 
 €oul ! for thou carried thy dear Saviour Jefus Chrift 
 with thee, and art therefore mod certain to be landed 
 fiifely in a Welled Eternity. 
 
 24. TJieheroick St. ChryfoJIom, , who was banilhed 
 
 by Eudoxia the Emprefs, for the Profeffion of the 
 
 true Chriftian Faith, may be an Example of invinci- 
 
 H2 ble 
 
■iiL$ Christian Applications, and 
 
 ble Conflancy to all, to continue ftedfafl in the true 
 Religion. " When I was driven from the City, 
 44 faith he, none of thefe things troubled me, but I 
 f* faid within myfelf, if the Queen will, let her ba- 
 << niuh me; the Earth is the Lord's, and the Ful- 
 " nefs thereof: If (he will, let her faw me afunder : 
 •" I fa' ah fuffsred the fame; if fiie will, let her caft 
 ft me into the Sea; I will remember Jonah : If fhe 
 M will, let her throw me into a burning fiery Furnace, 
 F or among wild Beads ; the three Children and Danid 
 " were fo dealt with : If fne will, let her ftone me, 
 cc or cat off my Head ; I have then 'St. Stephen and 
 <c the Baptijl my blefTed Companions : If fhe will, 
 f? let her take away all my Subftanoe; naked came 
 " I out of my Mother's Womb, and naked fhall I 
 P return thither. The Apoftle tells me, If I would 
 f* pleafe Men I fhould not be the Servant of Chrift ; 
 c< and Dav'd encourageth me, faying, I will fpeak of 
 , w thy Teftimonies alfo before Kings, and will not 
 Ci be afhamed." 
 
 25. When Alexander the Great came to Diogenes 
 the Cy-iick, a dogged F-ellow, he demanded whether 
 .he wanted any thing, or would have him to do any 
 Kindnefs for him. DiogeHes^ who was fitting in a 
 Tub in the open Air, replied, u I requeft nothing 
 " of thee, but that thou wouldft itand out of the 
 iC Sun." To a gracious Soul, there is no hing com- 
 parable to the Shining of' the Son of Righteoufnefs. 
 
 26. When Alexander faw Diogenes fo well con- 
 tent with a little, he faid to thofe that fcoft at his 
 .Humour and Condition, u If I were not Alexan 'er y 
 r c * I would wifh to be DUgenes* Many could be al- 
 inoft Chriiiians ; were it not for this Honour, thefe 
 Riches and Pleafures, I would be a ChriiHan. 
 
 27. One asking Alexander how he could fleep fo 
 foundly and fecurely in the Midlt of Danger, he re- 
 plied, " I lleep very well, fince I know my true 
 t( Friend Pamwxi* Watches.'* O how fecurely may 
 
vents of i j g 
 
 . Soul flccp, over whom he watches that never 
 (lumbers nor flecps : He may fav with David, I will 
 lay me down and fleep, for thou, Lord, makefl me to 
 dwell in Safety. 
 
 28. Alexander being asked where he would lay 
 his Treafures, replied, Among my Friends \ being con- 
 fident that they would there be kept in Safety, and re- 
 turned with Intereft. What needed thou inlarge thy 
 Barns, O Chriftian ! Knoweft thou not where to lay 
 thy Plenty ? Make the Friends of Chrift thy Treafury; 
 let the Hands of the Widow, and the Bowels of the 
 Poor, be thy Store-houfe: A temporal Gift will be 
 hereby turned into an eternal Reward. There is no- ^ 
 Ground fo fruitful as the Boforn of the Poor, for that 
 will bring forth an Hundred-fold. 
 
 29. Alexander on a time tinging and playing curi- * 
 eufly on a Harp at a Banquet,. his Father, Philip, King 
 of Macedon, faid to him, " Art thou not afhamed to 
 1C have Skill in thefe Trifles I" Ah ! how many 
 Chriftians-, born to better and more noble Imploy- 
 ments than Dancing and Playing, have, alas ! more 
 Skill in fuch Things than in berer* But are ye not 
 afhamed ? fclV. 
 
 30. Alexander, when he fate in Judgment, would 
 flop one of his Ears : to hear the other Party withal. 
 One Tale is good till another is told. We mould not 
 condemn one Plea, but hear both Sides. He that con- 
 demns a Man before he hears him,, doth unjuftly, tho' 
 there be ajuft Caufe to condemn him.- 
 
 3 1 . W- hen Alexander faw an apparent great Danger ** 
 near him, Now, fays he, here's a Danger or Trial 
 fit for the Mind of Alexander. Chriftians mould fay 
 of their greateft Troubles, Here's a Tryal for w 
 Chriftian. As it is faid of Ignatius^ that gallant CLri- 
 ftian Martyr, when he felt his Fleih and Bones began 
 to be ground between the Teeth of wild Beafts, 
 Now, favs he, / begin to be a Chrijiiai. For, as Queen 
 Elizabeth faid in Prifon, in her Sifter Queen Afa'/s 
 
 H3 Reign v 
 
15a Chriftian Applications, and 
 
 Reign ; tc The Skill of a Pilot is beft known in a 
 " Tempeft, the Valour of a Captain in a Battle, and 
 M the Worth of a Chriftian in a Time of Tryal." 
 
 32. When King P£/7//> would have had A exaider, 
 who was very fwift of Foot, to run in the Olympick 
 Games; " I would willingly do it, quoth fo,-provided 
 " there were Kings and Princes to run againft me." 
 4i Remember, faid Antigonus to his Heir, that thou 
 " art the Son of a King, and that will keep thee f§om 
 " bafe Afiions." 
 
 3J. Ephejiion and C>aterur, two of Alexander's prin- 
 cipal Commanders, quarrelling, he reproved Epbejti* 
 on thus; " What Power haft thou of thyfelf ? what 
 *' couideft thou do, and where wouldeft thou be, if 
 " Alexander fhould be taken from thee V 9 Some Men 
 look big and high, who, if not upheld by the Power 
 and Countenance of others, would foon fall as low 
 as the Earth they tread on. 
 
 34. Alexander being asked why he did not gather 
 Money, and lay it up in a publick Treafury ; " For 
 u fear, faid he, left, being Keeper thereof, I fhould be 
 u infe&ed and corrupted thereby." A good Caution 
 for them that love to bear the Bag, 
 
 3-, Alexander faid of two of his Courtiers, <4 That 
 " the one loved trre King, but the other loved Alex* 
 4V a.derj' May not our Saviour fay of Profeflbrs, 
 that fome love jefus. but few "love Chrift. It was 
 St. AuJ: } iu's Saying, " '1 hat Jefus is fcarce loved for 
 44 his own Sake." 
 
 36. Alexander commanded his Treafurer to give 
 A taa'chus the Philofopher whatfoever he demanded ; 
 and his Treafurer telling him that he required an ex- 
 ceffive Sum, an hundred Talents; <4 The Man, faid 
 4t Alexander* does well, knowing, as he doth, thaf 
 ** he hath fuch a Friend of me as both can and will 
 " beftow fo much upon htm." We may ask great 
 Things of the ereat God.., being allured that he both 
 
 cau 
 
Improvements of Hiftory. 15 1 
 
 can and will make good his Promifes. He will give 
 Hkc a God. 
 
 37. When Word was brought to Alexander, that 
 at a Fca: ; , a Perfon did mifcal, revile, and abufe him ; 
 It is, faid he, a royal and kingly Act to fuffer blame 
 for well-doing. When ye clo well, and fuffer for it, 
 and take it patiently, t. is is acceptable unto God, 
 I Pet. 2. :o. 
 
 38. A young Nobleman waiting on Alexander as 
 he was facriricing, while he held the Cenfer of In- 
 cenfe there fell a Coal upon his Flefh, and burnt it, 
 fo that the Smell offended all about him; and yet, 
 becaufe he wou'.d not difturb Alexander in his Service, 
 he did not ftir to throw off the Fire from his Hand, 
 but ftill held the Cenfer unmoved. What care ought 
 Chriftians to take that they attend upon the true and 
 living God without Difturbance ? 
 
 39. Alexander A\tt.nh\it\ng large Gilts to his Friends* 
 was demanded what he wcu ! d keep for himfelf j he 
 readily anfwered, Hope. The ApofUe faith, By Hope 
 are we faved. He hath a great deal, who hath not fo 
 much Hope of Good as a good Hope. 
 
 40. Alexander's Body was of fuch an exa£t and ex- 
 cellent Conftitution, that it was faid to give a fweet 
 Scent like to aPrefume. So fhoukl aChriftian'sCon- 
 verfation be a fweet-fmeliing Savour to God and 
 Man. 
 
 4 1 . Pbociony a renowned Athenian General, having 
 one Day made an Oration to a numerous Aflembly, 
 and hearing that with one Voice they all highly ap- 
 prov'd his Speech, he was much furprized, and turn- 
 ing towards his Friends, faid, tc Surely I have utter- 
 " cd fome Words which are not very good, ,that thi*3 
 cc People fpeak fo well of me. " A g od Man may, 
 in fome Cafes, be jealous of himfelf, when bad Men 
 approve of him. Wo unto you, when all Men fpeak 
 wclLof you,. 
 
 H 4, 42. Phocion 
 
1 5 2 Chriftian Applications ', and 
 
 42. Phocion faid to one that requefted an unlawful' 
 thing of him, " Thou canft not have me for a Friend' 
 <c and for a Flatterer too." He is the trueft Friend, 
 that will do nothing but what confifts with the trueft 
 Friendihip, and a good Confcience. 
 
 43. Phocion, after he had done many notable Ser- 
 vices for the Athenians^ was put to Death by them : 
 But a little before his Death he charged bis Son neve? 
 to wifh ill to the A henians for what they had done to 
 him. We ought to wife them well that with us ill ; 
 to love and be a Friend to our Enemies ; to pray for, 
 and not to curfe them that defpightfulty ufe us. 
 
 44 Phocion 7 s Wife going to vifit a Lady, fhe fhew'd 
 her all her Jewels ; but fhe, pointing to her Husband, 
 faid, " Madam, all my Jewels are there." And Cor- 
 neVus Gracchus coming with his Sons into a LadyV 
 Chamber full of Jewels, faid, " My Children are- 
 4i my only Jewels and Ornaments." Much more may 
 a Chriftian fay fo of his Redeemer, thatChrift to him 
 is All in AH. 
 
 45. Phaeton obfery ing one C&nippus, condemned to 
 the fame Death with him, to difcover much Fear 5 
 4i - What, fays he, is it not fufficicnt Comfort to thee 
 44 that thou art to die with Phocion ?" Should it not 
 much, more comfort Chriftians in their Sufferings, 
 that they die with or for Chrift Jefus? 
 
 46. Seer cries (whom the Oracle pronounced to be- 
 the wife!! Man in Greece) faid, C4 God will be wor- 
 
 : ped with that kind of Worfhip only which 
 
 44 Rimfelf hath commanded"*: and he will not be wor- 
 44 ihinped, faith Cice ti -o, with Superftition, but with 
 46 Piety." Oh that Chriftians would hear and learn \ 
 
 47. When Sokra'es faw one drunk, difcompofed, 
 or cat of order, he ufed to fay, Am not I fucb a one ? 
 By the Sight of other Men's Sins, Men may learn to 
 bewail their own Sinftilnefs, and natural Depraved-. 
 iK'fs ; as holy Bradford the Martyr, when he faw any 
 drunk* or heard any fwear, would complain, Lord) I 
 
Vy. 153 
 
 Head ! Lord, I have a fvoearing Heart I 
 And the Djiciples flared themfelves each Man rather 
 than another, and therefore faid, Lord, is it I? But 
 
 Judas he alters the Word, being the Bag bearer and m 
 meer Hireling, and he fays, Mailer, i> it I ? 
 
 48. After Dio >yj:us the Tyrant of Syacufe in 5/V/ ' 
 was depofed from his Royal Dignity, and banifhi 
 one afked him what Good Plato and all his Philofophy. 
 had done him ; t; 'I his Benefit I have thereby, faid hc r 
 cc that I have learnt to bear with Patience this fudderv 
 " Change and Alteration of my Fortune." And 
 when one judged Socrates by his Phyfiognomv and" 
 Countenance to be of a churlifh fallen Froward Na- 
 ture, and dogged Difpofition ; the People knowing 
 the contrary to be true, gnd that he was the mecke/i 
 and moft ferene fpinteJ Man upon Earth, were rea- 
 dy to beat him \ " Forbear, faid Socrates^ for truly 
 " my Temper is as he hath faid, but Philofophy [or 
 " Tfifdom)\\2tih reformed me, and made the Altera- 
 " tion." Ah ! fhall Heathens fpeak more of the Ef- 
 ficacy of Philofophy, than Christians of Chriftianity ? 
 God forbid. O that Chriflians would make it appear, 
 that thev have learned the Truth as it ts in Jefus ; and 
 that the Grace of God hath appeared, and by holding 
 forth the Word of Life hath fhewed them the Virtues 
 of the Lord Jefus (Thrift, who excels all that have 
 done virtuoufly. 
 
 49. Socrates wittily rebuked the Pride of y Alcibid- 
 deSy who vainly boafting how much Land he had 
 that lay together, he brought him a Map of the whole- 
 World, fayfrig, cc Pray (hew me whereabout your 
 " Land lies " One Prick of a Tin would have de- 
 fcribed it all. Alas! why do we boaft r The whole 
 
 01 Id is nothing to Heaven ; and that whi 
 teft Man pofffleth, is notljing to the \\ 
 •{hould wethen be proud only of D,ufl 
 
 50. lt Since God, faid Socrates^ is fo tarefvil of 
 4i Mankind, what need they be fo difauietiflgl 
 
 II 5 " ful 
 
15 4- Chrijji'an ApPucado?ri r anf 
 
 " Ful of themfelve> ?" How like is this to that of 
 Chrift I Take no Thought for what you (hall cat or 
 drink, ifJc. for your heavenly Pother knows that ye 
 have need of thefe Things. Let your Converfation 
 be without Care, for Gcd careth for you. 
 
 5r. When S-o crates in Deputation fell feverly upon 
 one of his familiar Acquaintance, Plati told him it 
 had been better to have fpoken of thefe Things in 
 private. Socrates replied, " S u ouldeft thou not alfo 
 M have told me fb in private ?" Reproofs are like to 
 do Jittle Good,, when in reproving we commit the 
 fame Evil which we condemn. 
 
 52. Ecbines, a poor Scholar, having not! ing to- 
 give his Tutor Socrates for the Pains 1 e had taken 
 with him;, when others presented Gifts, " Sir, faid 
 4C he, I have nothing to give you - r but if you will 
 
 >*' take me, I will beftowmyfeif upon you." " Wilt 
 * ; thou fo ? hid- Socrates ; nay then I will give thee 
 c ' thyfelf better :" And (o inftrucled him inPhilofo- 
 phy. Jefus Chrift hath taken more Pains for and 
 about us ; and fhall we not give ourfelves to him,, 
 who w r i!l give us ourfelves better again, and inflrudl: 
 us«in Divinity, to the faving of our Souls ? 
 
 53. Antijihenes defired nothing of this World to 
 make his Life happy but the Spirit of Socrate^ who 
 
 was able to bear any Wrong or Injury with Content- 
 ment, and to continue in a quiet Temper of Spirit 
 whatever befel him. Oh ! if Chriftians had the Spirit 
 (I will not fay of Socrates, but) of Chrift Jefus, how 
 happy might they be in all Conditions ! 
 
 54.. V\ hen the Tyrant threatened Socrates with 
 Death, he replied, He was willing to die. Nay then, . 
 faid the Tyrant, you fhall live agai >ft your Will. 
 Nay but, faid S cerates, whatfoever you do with me, 
 jt fhall be my Will. And a certain Stoick, fpeaking of 
 God, fays, What God will, that I will : what God 
 denies, J will not : if he will that \ live, I will live 5 
 if it be his Pleafure I {hall die*.'! will die. Ah ! how 
 
 (hould 
 
'ro'v erne rtts of Hf/tory. 155 
 
 ftouW the Will of Chriftians ftoop and lye down at 
 the Feet of God's Will, and fay, Not my Will, 
 but thy Will be done ! 
 
 55. Socratei had fuch a vile Efteem of Sin that he 
 drought it one of the greateft Torments of Men, in 
 another Life, to be bound to commit thofe Sins where- 
 in they moft delighted in this Life. Seneca faid of him- 
 felf, I am too great, and born to greater Thingsthaa 
 that I fhould be a Slave to my Body. And Tulip 
 thought him not worthy the Name of a Man, that 
 could fpend a whole Day in carnal Pleafures. Oh, 
 Chriftians ! what do you d > more than others ? Will 
 not you live above the Flcfh, and the Deeds thereof? 
 
 56. After Socrates was put to Death at Athens^, 
 Arijlophanes rehearfed a Tragedy of his concerning. 
 PalamedeSy who had been executed by the Grecians 
 Jong before at the Siege of Troy-? in which were thefc 
 Verfes. 
 
 Ye have flain, ye have flairr, of Greeks the very ben\ 
 
 Who never any of you did infeft. 
 
 At the hearing whereof the People were fo moved 5 , 
 that they prefently fell upon all concerned in the 
 Death of Socrates^ and brought them forth to Punifh- 
 merit. Oh ! that we could be as nimble to apprehend 
 and to be avenged of our Sins, which put Chrift to 
 Death, who was without Sin, who never did us any. 
 Hurt, but Good all our Days. 
 
 57. Julius Catjar 9 the Rowan Emperor, would 
 never fore acquaint his Soldiers of any fet- time for 
 Removal or Battle, that fo they might be always in 
 Readinefs. What faith our Saviour to us Chriftians? 
 Be ye alfo ready, for ye know not the Time when 
 the Son of Man v/dl come. 
 
 58. It is recorded of Julius Cccfar^ that he never 
 faid to his Soldiers, Go on -> but Come <?#, and follow 
 me* Jefus Chrift gives his Peopie no Command to 
 obey, but thai he Kkewife fhews thci the Way - 7 
 FolLw. me y is our bldled Lord's Word of Command. 
 
 H 6 59.. When: 
 
i $6 Cbrijtian Applications , and 
 
 59. When Cafar was about 25 Years old, be wept 
 that he had lived (o long,, and yet had performed no 
 worthy Exploits ; whereas Alexander the Great. 
 that Age, had conquered almoft all the World. Alas ! 
 how ma jy have lived to 25, yea to 35, it may be 
 40 and more Years, and have not yet done any thing 
 toward the conquering of the World, the fubduing. 
 of Sin, or the Working out the Salvation of their pre- 
 cious and immortal Souls. 
 
 60. When the Roman Senators had wounded Ju- 
 lius Cafar to Death with 45 Wounds, Brutus, whom, 
 he had a Kindnefs for, gave him alfo a,Stab with his.- 
 Dagger; at which Cafar, looking earneftly upon him,. 
 cried out Et tu Brute ? what thou my Son Brutus too ? 
 All the Wounds that Chrift receives in his Honour 
 from the Wicked and prophane World, go not io 
 orach to his Heart,. 2s when thofe that pretend to be 
 his Children, and to profefs his Name more ftriclly, 
 wound him by their Iniquities ; to whom he may fay,. 
 What and you my Sons and Daughters too? 
 
 61. Buius a while before going to vifit another no- 
 ble Roman, named Ligariui, and a.king him, What 
 fkk Ligarlus ? No, Brutus, faid he \ if thou haft any 
 noble Enterprize in hand,. I am well. So fliould a 
 Soul fay for Jefus Chrift. 
 
 62. Two Perfons courting the Daughter of Themi- 
 /lode', General of Athens ; one was rich and a Foo!, 
 and the other was wife and not lich : He being ask'd 
 which 1 f them he would chufe for his Son-in-Law, 
 anfwered, I had rather (he fliould have a A4an with- 
 out Alone , than Money without a Man. The beft 
 part of Marriage is in the Man or Woman, not the 
 Means or the Money. 
 
 63. Tk*mifloJes having obtained, a ViftcTy, ac- 
 counted it below. his Dignity to ftoop to take up the 
 Spoils, tho' Chains <&f Gold, which the Enemy had 
 Scattered in their Flight ; but faid to one of his S.0I1 
 diers, Thou mayeft tike *hem up, for thou art not 
 
 Themi- 
 
Improvements of 
 
 Tbcmijloc:es. 'Tis only for worldly Spirits* and 
 below the State of heaven* born Souls, to (loop to- 
 earthly Things : Worldlings may, they are no The- 
 viijhAes, they are not real Chiiftians. 
 
 64. Cleopatra, Queen of-Egypt^ told Mark Anthony 
 the Roman, when he was angling, " That it was ndj 
 44 for him to filh for Gudgeons, but for Cities, 
 44 Towns, Forts and Catties." 'Tis below Christi- 
 ans to look after low and little Things, that a e 
 born, that is new-born, to look after the King iom 
 of Heaven. 
 
 65. Simonides the Poet, making an unreafonablo 
 Requeft to Tbemiftocles, he replied, tc Thou canft 
 44 not be a good Poet, if thou fing contrary to the. 
 44 Rule of Mufick ; neither can I be a gpod Governor* 
 44 if I act any thing contrary to the Law." Juftice 
 muft be preferr'd before Friendship or Courtefy. 
 
 66. There having been a long Feud and Difference 
 between ThemiflocLs and Arijiides, who were both 
 employed in the Service of their Country; at length 
 Art/tides thus difcours'd Themi/ioclss, 4C If we be wife, 
 44 it is high Time for us to leave off that vain Spito 
 44 and Envy we have fo long born to each other, 
 44 and that wefhould enter into another kind of Envy 
 F 1 more honourable and profitable ; I mean, which 
 44 of us two fhall ufe his beft Endeavour for the 
 44 Prefervation of Greece" To which Themijiocles 
 return 'd this Anfwer; 44 I am forry, Arijiides, that 
 44 herein your Wifdom and Honefty hath ap- 
 44 peared no greater than mine ; but fince you de^ 
 44 ferve the Preheminence in propofmg fuch a com- 
 44 mendable Strife between u-, 1 will henceforth en- 
 44 deavour to exceed you in profecuting the fame." 
 Oh that Chriftians would learn from Heathens, to 
 lay afuie their particular Differences, and mind pub- 
 lick Unity, Peace, and Advantage ; alas ! fhall Hea- 
 thens be better at Self-denial, than the Followers cf 
 JeJUs ? 
 
 67. Arijli- 
 
158 Chriftian Applications ', and' 
 
 67. Ar'i/lides was fo famous for Juftice, that foe 
 was called by the Name of Ari/iides the Juft : When 
 two came before him,, faid he that accurfed the other, 
 This Man did you fuch an Injury at fuch a Time. 
 Ariftides brifkly replied, lC Friend, I do not fit here 
 " to hear what he hath done againft me, but what 
 u he hath done againft thee." And it was faid of 
 Fabricius the Roman Judge, that he was fo juft as you 
 might fooner turn the Courfe of the Sun, than turn 
 Fabricius from d ,ing Juftice. Oh that Chriftian3 
 were fo famous for Uprightnefs and Juftice, that it- 
 might be faid, there is fuch an one the Humble, fuch 
 a one the Upright, fuch a one the Juft, fuch a one the 
 Patient ! It might have been faid fo of Noah, Abra- 
 ham, Mofes, Jacob, &c. and why not of us ? 
 
 68. Ariftides was obferved to be never elated or 
 proud of -any Honour, nor did he ever think himfelf 
 difgraced by any Fall or Overthrow; being always of 
 this Opinion, That it was the Duty of an honeft 
 Citizen to be ever ready to offer his Body and Life 
 to do his Country Service, without refpect to, or 
 hope of Reward, either Money, Honour, or Glory. 
 It is good for Chriftians to live both above Incou- 
 ragements andDifcouragements, and to mind nothing 
 fo much as their Duty. 
 
 69. Dionfyus the Tyrant of Sicily, demanding the 
 Daughter of Ariftides in Marriage; " No, faid he,, 
 4t I had rather fee her burnt than to be married to a 
 * c Tyrant." It is better for Chriftians not to marry 
 at all, than not to marry in the Lord : It is but poor 
 Honour to be married to a wicked Man of Honour. 
 
 70. Scipio the Roman General ufed to boaft, there 
 was not one of his Soldiers but that would adventure 
 their Lives for him, tho' it were to leap into the Sea, 
 or to caft themfelves down from an high Tower, if 
 he required it. How much more fhould Chriftians 
 be at Chrift's Command, and not love their Lives 
 
 unto 
 
Improvements of Hijl irg 
 
 unto the Death, especially feeing his Commands are 
 holy, juft, and good ! 
 
 71. A Phil fopher walking abroad, met a Woman 
 Weeping; and asking her theKeafon, "Alii, faid (be, 
 u I have broken my Pitcher." Walking out the next 
 Day, he met another Woman lamenting ; and de- 
 manding the Caufe, (he tohi; him her Son was dead. 
 He inftantly cries out, " What did that Woman 
 " think that an earthen Pitcher would not break? 
 " and did this Woman imagine that a mortal Crca- 
 " ture would not die?" Should we not expect that 
 Changeablcs will change ? That the Fafhion of this 
 World will pafs away ? Therefore we fhould fo ufe 
 earthly Enjoyments as if we were alwaystaking Leave 
 of them. Our Moderation of Joy and Sorrow (hould 
 be known, becaufe the End of all Things is at Hand. 
 
 72. Mark Anthony, after Julius Cajar was (lain 
 in the Senate Houfe, brought forth his Robe all 
 t loody, and (hewed it to the People, faying, Lo, this 
 is the Emperor's Coat ; whereupon the People, beinc* 
 inraged, fell upon the Murtherers and flew them. 
 Should not Chriftians much more do fo by Sin, which 
 flew our blefled Lord and Saviour, and would have 
 flain them alfo ? 
 
 73. A great Man having injured a Phil qfopher, 
 fent his Servant to intreat and charge him that he 
 fhould not write againft him. The Philofopher re* 
 turned Anfwer, That he was not at Leifure to think of 
 his M after ? 
 
 74. When King PyrrZw idefigned War againft the 
 R man, one Cineas faid to him, If we overcome the 
 Romans, w r hat Benefit (hall we have of the Victory? 
 We (hall then, anfwered Pyrrhw, overcome all trie 
 reft of Italy v/ith eafe. But, faid Cineas, when we 
 have won Italy, what (hall we do then ? Why then, 
 faid Pyrrbus, we will pafs into Africa, and conquer 
 Carthage. Well, faid Cineas, but when we have got 
 aj into our Hands, what (hall we do then? Why then,. 
 
 faid 
 
r£o Chrifitan Applications^ and 
 
 faid Pyrrhus, we will be quiet, and take our Eafc* 
 and make merry. And why, faid Ctneas y may we not 
 do fo now, without any further Travel, Danger or 
 Trouble ? Many Perfons defign fuch and fuch Things, 
 and then refolve to give their Souls a Quietus eft, and 
 aWritofEafe. But he that cannot be quiet in his 
 prefentState, cannot promifehimfelf Quiet in a future 
 State. We many times go from Quiet for Quiet, 
 and from Reft for Reft, and lofe what we have ia 
 Hopes of more ; why cannot we be quiet now ? 
 
 75. When the Tyrant commanded that Anaicar* 
 chus the Philofopher mould be put into a Mortar, and' 
 beaten to pieces with an Iron Peftle ; he cries out to 
 his I erfecutors, You do but beat the Shelly the Husk 9 
 the Ve/Jel of Anaxarchus ; you do not beat 7ne. Let 
 Chriftians remember, that Men may kill the Body*. 
 but they can do no more. 
 
 76. Jgrippa, having fuffered Imprifonment for 
 wifhing Caius to be Emperor of Rome, was the firft 
 who was prcferr'd by Caius when he came to the 
 Throne, and had a Chain of Gold given him as hea- 
 vy as the Chain of Iron that was put on him inPrifon. 
 If we fuffer Tor Chrift, we fhall reign with him; and 
 if our Afflictions abound, our Confolations fhall a- 
 bound much more ; for our light Affliction, which is 
 but for a Moment, worketh for us a far more exceed- 
 ing and .eternal Weight of Glory. Men may fuffer for 
 Chrift, but thev fhall never, lofe by Chrift. 
 
 77. One prefenting Anttpater, King of Macedon^ 
 with a Book which treated of Happinefs, he refufed it, 
 faying, I am not at Leifure. How many are there that 
 cannot find Leifure to receive the Book and Word of 
 Happinefs prefented by Chi ift to fave their Souls ? 
 
 78. Zenopbanes, when one L afus called him Coward 
 becaufe he would not play at Dice with him, faid, "I 
 ® 4 confefsl am a very Coward in thofe things that are 
 u Evil, for I dare do nothing at all with them." Jt 
 
Improvements of Tliftory. ior 
 
 rcttcr to be reproached for not doing Evil, than to 
 do Evil and avoid Reproach. 
 
 79. Pericles being requested by a Friend to bear 
 falfe Witnefs on his Behalf, and to bind it with an 
 Oath, told him, tarn your Friend as far as the A tar ; 
 as if he had faid, faving my Confcience and Duty to 
 Heaven. When any would tempt us to Sin, let us 
 tell them, your Friend or your Servant ufque ad aras y 
 I will do anyThing to pleafe and oblige you, without 
 difpleafing God and my own Confcience. 
 
 80. When Agefilaus his own Father would have 
 had him give c entence in a Caufe contrary to the Law; 
 " Father, quoth he, you yourfelfhave taught me from 
 " my very Childhood to obey the Laws. I will there- 
 " fore be obedient to your good Precept?, and pate no 
 u Judgment contrary thereunto ." In Cafes of Juftice 
 we fhotrH know no Man after the Flcfh, but be as 
 Lfoiy who knew not his own Father. 
 
 81. Ari/farchus feeffirg at the great Number of So* 
 phifters in his Days, faid, That in former Ages there 
 could hardly be found feven wife Men throughout the 
 World ; but in our Days, quoth he, we have much 
 ado to find in many Fools. It is a bad Age when 
 Men are wife in their own Eyes. 
 
 82. News being brought to Z'eno the Philofopher, 
 that his Ship, with ail the Goods and Merchandize, 
 were caft away and loll ; < c Thou haft done well, O 
 " Fortune, quoth he, to drive us to oar ftuJying 
 u Gown, and our Philofopher's Life again." Chriftians 
 fliotild look upon their Lofles and xAiiiictions as de- 
 fined by Heaven to draw or drive them nearer unto 
 God in Piety and Holinefs of Life. 
 
 83. After King Antigonm had been long fick of a 
 lingring Di r ea r e, and was recovered again; " Wc 
 
 " fetid he, J r.Q harm by this Sicknefs, for 
 
 4i this hath taught me not to he fo proud, by putting 
 c< me in mind that we are 'mortal." What faith the 
 ftoghet? It was good for me that I was afHxled. 
 
 84- I 
 
1 6 2 Chrifiian Applications > and 
 
 84. Eudamedes feeing Zenccrates, an old Man, (la- 
 dying Philofophy among young Scholars in an Aca- 
 demy, demanded of on^\hat he was ; and being told, 
 he was one who fought after Virtue, " Why, quoth 
 " he, if he be ft ill irudying, and flill feeking after it, 
 ic when will he have time to ufe and praclife it?" Alas! 
 how many are there, that are ever learning, but never 
 come to the Knowledge of the Truth ! 
 
 85. Pclemon coming into the School of Zeno, with 
 his drunken Company crowo'd with-Garlands, pur- 
 pofely to ridicule him and his Pi illofophy, Zeno ne- 
 verthelefs went on with a Lecture of Temperance, 
 prefling it fo far that it wrought much on Polemorij 
 yea fo much that he immediately abandon'd his for- 
 mer Courfes, and became his Difciple, proving after- 
 ward the ftriclefl: of the whole Seel. How many have 
 been caught at Sermons, and of vile Sinners have be- 
 come fincere Con. erts ? 
 
 86. Timo'heiu the Athenian General, giving an. 
 account to the Senate of his many Victories and Ex- 
 ploits, he often intermix'd this proud Saying, " In this. 
 cc A&ion Fortune (or Heaven) had no Hand." After 
 which it was obferved, that he never profper'd in any 
 thing which he undertook. If we' give not Glory to 
 God, he difowns vs. 
 
 87. Flamimu') the Roman General, having fet"the 
 Greeks at liberty, they were fo overwhelmed with Joy, 
 and cried out fo loud and inceflantly, Our Saviour ! 
 our Saviour ! that it is faid'the very Birds in the Air, 
 being aftonlm/d at the Noife, fell down to the Earth. 
 O with what Slv ut ngs and Exultations mould Chri- 
 stians cry out much more of Jefus Chrifl:, Our Sa- 
 viour ! our Saviour ! fince he hath fet them at Liberty 
 from Satan, Sin, and the Wrath to come ? 
 
 88. Crates the Philofopher threw his Gold into 
 the Sea, fayin:, I will deftroy thee, for fear thou e'e- 
 ftroy me. If Men do not put the Love of the World 
 
Improvements of Hijlory. 1 63 
 
 to Death, the Love of the World will bring eternal 
 Death unto them. 
 
 89. A Stranger coming AmbafTador to the Senate 
 of Rome, and colouring hi< grey Hairs and pale Cheeks 
 of a frefh vermilion Hue, a grave Senator cfpying the 
 Deceit, flood up and faid, What Sincerity can we ex- 
 pect at this Man's Hands, w.hofe Looks and Lips do 
 both lie ? This is the true Picture of a falfe d;ftemb- 
 ling Hypocrite. 
 
 9c. When King Pbtlip asked Dcmocritus if he did 
 not fear to loft his Head ; No, faid he, for if you take 
 away this Head, the Athenian* will give me an immor- 
 tal one for it : That is, they would fet him up a Statue 
 in theTreafury to his eternal Fame. Should not Chri- 
 stians live above the Fear of Death, and fay, v/ith the 
 Apoftle, For which caufe we faint not ; but though 
 our outward Man perifh, yet the inward Man is re- 
 newed Day by Day; for our light Affliction, which 
 is but for a Moment, worketh out for us a far more 
 exceeding and eternal weight of Glory ? 
 
 91. Epaminond'iS) and King Philip of Macedin 9 
 were both obferved, after great and unexpected Vic- 
 tories, to be, in outwari Appearance, at leaf}, very 
 fad, rather Mourners than Tiiumphers: For no other 
 Reafon but for fear of fome eminent Misfortune or 
 Difafter 5 for they held it ominous among the Anci- 
 ents, to have long and high Profperity. One of them 
 had this good Saying, tho' ill enough meant by him ; 
 God will not endure that any fhould think well of 
 him, but himfelf. ' J is much according to Scripture 
 Difcovery, that when Men glory in their Pride, God 
 will (tain the Pride of their Glory. 
 
 HOLY 
 
(r6 4 ) 
 
 HOLY BREATHINGS, 
 
 In feveral Divine Poems upon divers 
 Subjects and Scriptures. 
 
 Divine Hymns on the Sacrament of the 
 Lord's Supper. 
 
 HYMN L 
 t* f^\ UR holy Mediator Ctirift, 
 
 \_S I n iime appeared in Flefh, 
 To reconcile our Souls to God 
 
 In Truth and Righteoufnefe. 
 2. Our Nature he upon him took, 
 
 On which grim Death did pafs ; 
 And, to appeafe his Father's Wrath* 
 
 He crucified was. 
 g« This Power he had to lay Life down,. 
 
 And take it up again ; 
 The God-head in him did triumph, 
 
 Although his Flefh had Pain. 
 
 4. And conquering he hath took Place 
 At his Father's Right-hand $ 
 
 TheCherubims of Glory all 
 About his Throne do fiand. 
 
 5. His Spirit now hath Influence 
 Upon the Hearts of thofe 
 
 (With full Divine Authority) 
 Whom he before had chdfe. 
 
 6. To keep them fafe they might not fall,. 
 As they did once before ; 
 
 But in Communion live with him, 
 And ferve him evermore. 
 
 HYMN 
 
Holy Breathings, &c. 165 
 
 HYMN ir. 
 
 1. TT E EL E is a Banquet thou haft made, 
 
 JL A Tabic of fat Things \ 
 Replenifhed it always is, 
 Food fuitable for Kings. 
 
 2. The Fare is thine, of thine own Coftj 
 The Lamb is of thy Fold : 
 
 It is the beft in all the Flock ; 
 Better to us than Gold. 
 
 3. No Spot in him was ever found, 
 NoBlemiih, but all pure; 
 
 Yet for us he had many a Wound-; 
 
 Thy Wrath he did endure. 
 .4. He drank a full Draught of thy Cup, 
 
 That no Wrath might remain ; 
 That we might drink in Draughts of Love, 
 
 And live to thee again. 
 5. And fpe-ndour Days upon the Earth 
 
 In Joy, through thine own Spirit ; 
 Until we come thy Glory great 
 
 In Heaven to inherit. 
 
 HYMN IK. 
 
 1. " T Ofanna to King David's Son, 
 X~JL Hofanna to the Chrift 
 
 That in the Father's Name dcth come, 
 Hofanna in the Higheft. 
 
 2. For thou waft (lain, and art alive, 
 Redeeming us to God, 
 
 From every Nation, Kindred, Tongue, 
 thy molt precious Blood. 
 
 3. Corruptive Things, as Silver is, 
 And Gold, redeem'd us not : 
 
 But Chrift, our Saviour's precious Blood, 
 A Lamb without a Spot.- 
 
 4. To 
 
1 66 Holy Breathings, 
 
 4. To him that fits upon the Throne, 
 And Chrift the Lamb therefore, 
 
 Be Glory, Blefling, Strength, Renown, 
 And Honour evermore. 
 
 HYMN IV. 
 
 1. rpHE Glory of Salvation 
 
 J[ Will come, and will not flay : 
 Ourearneft Suit is to the King, 
 Lord, fend thy Son away. 
 
 2. We are thy Bride, efpous'd we are 
 Unto the Lord, the King; 
 
 The Marriage Supper draweth nigh, 
 
 And in our Ears doth ring. 
 - 5. The Wedding and the crowning Day 
 Joyful to us will be ;" 
 Enter we fhall his Palaces, 
 Our Royal King to fee. 
 
 5. No Wrinkle then fhall on our Cheeks, 
 No Spot be on our Face ; 
 
 But comely all w r e fhall appear, 
 
 In beautifying Grace. 
 5. Yea, Face to Face we fhall him fee, 
 
 With Glory and Delight; 
 And in his Prefence ever be, 
 
 Praifing him Day and Night. 
 
 HYMN V. 
 
 j. T" O Chrift is facrifie'd for us, 
 
 I j Our PafTover from Heaven ; 
 Now therefore let us keep the Feaft, 
 
 Not with old Lumps of Leaven. 
 2. Who eat and drink unworthily, 
 
 Their own Salvation earn ; 
 Becaufe they want a fpiritual Eye, 
 
 His Body to difoern. 
 
 3. Our 
 
or Divine Pc \Qy 
 
 3. Our Hearts with Care examined, 
 Ltt us be ftirred up 
 
 To eat of this celeftial Bread, 
 And drink this facrcd Cup. 
 
 4. As often as we eat this Bread, 
 And drink this facred Wine, 
 
 We fhew our Saviour's Death until 
 He come the fecond lime. 
 
 HYMN VL 
 
 1. * I ^H E Heavens now retain our Lord, 
 
 JL Until he comes again; 
 And for the Safety of our Souls, 
 lie there doth ftill remain. 
 
 2. A Pried he is to make our Peace, 
 An Advocate to plead ; 
 
 He's a Fore-runner to poflifs ; 
 To Heaven he will us lead. 
 
 3. Our Peace is made, our Right is gain'd, 
 A PofTeflion we have: 
 
 Our Evidence is firmly feal'd 
 On this Side of the Grave. 
 
 4. And quickly (hall our King appear, 
 And take us by the Hand, 
 
 And lead us fully to enjoy 
 The promis'd holy Land. 
 
 5. O let us live a holy Life, 
 And to thee Honour bring : 
 
 Let's follow Chrift wheree'er he goes, 
 And to his Honour fing. 
 
 T 
 
 HYMN VII. 
 
 H Y Ads, O Lord, thy noble Afls 
 la this Feaft do we fee : 
 
 Tho' Rebels are in Bondage ftiil, 
 Thy Children they are free. 
 
 8 2. Free 
 
1 6.8 Holy Breathings, 
 
 2. Free from their Sins, thy Wrath and Hell* 
 By Chrift our Advocate -, , 
 
 Who daily intercedes for us 
 Before the Mercy-feat. 
 
 3. That we new being brought to God, 
 Who once were gone aftray : 
 
 By Chrift, the Biftiop of our Soul', 
 M ay fing his Pi a i fe al wa v. 
 
 4. And whilit we live we are engag'd, 
 And taught by Gofpel- light, 
 
 To fet cur Faith and Hope on work, 1 
 We walk not yet by Sight. 
 
 5. But heavenly Glory will break forth 
 At laft, and will not flay ; 
 
 Angels and Saints at laft will come, 
 And call us all away. 
 
 HYMN VIII. 
 
 1 . *Tp HINE Eyes, O Lord, are ftill on us, 
 
 A Howe'er the Cafe doth Hand : 
 A Table thou haft furnifhed, 
 Made ready by thine Hand. 
 
 2. Pro\ ifions of Heaven's drefs, 
 Food of the beft have we ; 
 
 The Fruits of his own Righteoufnefs ; 
 
 Choice Screams of Purity. 
 3 Juftification is our Wine, 
 
 Salvation is ourBrea.d ; *- 
 
 Eternal Life is placed in 
 
 Our King, our Crown, our Head. 
 
 4. No People now in all the World, 
 Are better fed than we, 
 
 Our Manna's from the Royal Throne, 
 By thy Divine Decree. 
 
 5. In Trouble we are fafely kept, 
 And guarded by his Power, 
 
 In the midft of all our Enemies, . 
 Whofoon would us devour. 
 
 6. lit 
 

 or Divine Poems. i6y 
 
 6. In Honour of his holy Name, 
 
 Rejoice with one Accord ; 
 And let the very Heart rejoice 
 
 Of them that fear the Lord. 
 
 A Soliloquy en the Lord's Supper. 
 
 1. A"> I V E me my captive Soul, or take 
 VJT My Body alfo thither ; 
 
 Another Life like this will make 
 Them both to be together. 
 
 2. Before that Sin turn'd Flefh to Stone, 
 And all our Lump to Leven ; 
 
 A fervent Sigh might well have blown 
 Our innocent Earth to Heaven. 
 
 3. For Aire when Adam did not know 
 To fin, or Sin to fmother, 
 
 He might to Heav'n from Paradife go, 
 As from one Room t'another. 
 
 4. Thou haft reftor'd to us this Grace, 
 By this thy heavenly Blood ; 
 
 Which I can go to when ] pleafe, 
 And leave Earth to their Food. 
 
 Another on the fame. 
 
 1. T W T Elcome fvveet and facred Cheer, 
 
 V'V welcome dear ; 
 
 With me, in me, live and dwell, 
 For thy Neatnefs paiTeth Sight j 
 
 thy Delight 
 PaiTeth Tongue to tafte or tell. 
 
 2. O what Sweetnefs from the Bow 
 
 fills my Soul ; 
 Such as is and makes Divine ! 
 Js fome Star (fled from the Sphere) 
 
 melted there, 
 As we Sugar melt in Wine ? 
 
 1 3- Or 
 
I yo Holy Breathings > 
 
 3. Or hath Sweetnefs in the Bread 
 
 made a Heatl, 
 To fuhduc the Smell of Sin ? 
 Flowers and Gums, and Powders giving 
 
 all their Living, 
 Left the Enemy fhould win ! 
 
 4. Doubtlefs neither Star nor Flower, 
 
 hath the Power, 
 Such a Sweetnefs to impart, 
 Only God who gives Perfumes, 
 
 Flefh afFumes, 
 And with it perfumes my Heart. 
 
 5. But as Pomanders and fvveet Wood 
 
 ftill are good, 
 Yet being bruis'd are better fcented ; 
 God, to fhew how far his Love 
 
 could improve, 
 Here as broken is prefented. 
 
 6. Let the Wonder of this Pity 
 
 be my Ditty, 
 And take up my Lines and Life, 
 Hearken under Pain of Death, 
 
 Hands and Breath, 
 Strive in this, and love the Strife, 
 
 God and the SouL 
 
 1. T\^rY God is all' Things unto me, 
 J^V JL AH God is alfo mine ; 
 
 lam, O Lord, wholly in thee,. 
 
 And alfo wholly thine. 
 
 2. The Powers of each created Good, 
 In God are all contain'd : 
 
 In him my Comforts all do bud, 
 Flourifh, and are maintain'd. 
 
 3. gave me all that he had made ; 
 All which did not fufllce 
 
 My larger Soul ; therefore I pray'd 9 
 He gave himfelf likewife*. 
 
 4. I'th' 
 
or Divine Poems. i?i 
 
 4. VtW midfl of Good I live and breathe, 
 la I im I'm only bright ; 
 
 lie Rays with w tich 1 fhine beneath, 
 Are borrowed from his Light. 
 
 5. O Lord, I am not all mine own, 
 Nor for another free ; 
 
 I rt Lififl be a Reflection 
 
 Of Beams received from thee. 
 
 6. All Things below thee (Lord) I judge 
 To be below my Soul ; 
 
 O let mv nobler Mind e'en grudge 
 It iAf in Dull torowl. 
 
 7. Ik moron vfelf", O Lord, to me, 
 Than I myfelf lave been : 
 
 Make me, O God, more one with thee 
 Than with myfelf! Amen. 
 
 Eecaufe thy loving Kivdnefs is better than Life y my Lips 
 Jhall prdife thee % Pfalm 63.3. 
 
 1. HP H Y Love is befr, and -hey are bleft 
 
 A That do the fame enjoy ; 
 They need not fear, but call off Care; 
 Nothing can them annoy: 
 
 2. Thy Kindnefseke, O who can fpeak 
 Of it, as it is due ! 
 
 Thy Faithfulnefs is nothing left, 
 For thou art ever true. 
 
 3. Better is Love that's from above, 
 Than all Things that are here : 
 
 'Tis better far than all we are, 
 Our Lives are not fo dear. 
 
 4. The Love of Man, get it who can, 
 Doth always ebb and flow: 
 
 But thine doth laft, and doth not wafte, 
 As thy dear Children know. 
 
 I 2 5, O 
 
iyi Holy Breathings^ 
 
 5. O grant me AMI, that all thy Will 
 I may obferve for ever : 
 
 That I may not make Earth my Lot, 
 Let me forfake thee never. 
 
 6. Thy Love, Lord, let on me be fet ; 
 Thy Kin nefi is the Thing 
 
 That I defue, and ft ill admire ; 
 Thou art my God and King. 
 
 7. Thy Love is free, Lord, give it me; 
 Thy Favour to me (how, 
 
 That even I continually 
 
 Thy Faithfulnefs may know. 
 
 A Divine D I A L O GU E between Jefu^ and the 
 5W, Matth. 11. 28. Come unto me all ye tyat la- 
 lour and are heavy laden ^ and I will give you RejL 
 
 Soul. S~>< ME unto me. Wf.atVcice isthis I hear ? 
 ^tefi>s.\_j It is the fweet Voice of thy Saviour dear. 
 He caileth labouring Sinners to him to flee: 
 He caileth laden Sinners, fuch as thee: 
 He caileth Sinners, bids them come away : 
 He caileth all: O why then fhouidft thou flay ? 
 He caileth fuch as by Sin are undone: 
 He caileth thee, therefore unto him run. 
 
 SouL But how (hould I come to thee, blefled Lord? 
 Sin is the only Thing by thee abhorr'd, 
 And I am nothing eife but Sin ; and thou 
 Wilt not of Sin, of the lead: Sin allow ; 
 Eefides thou art in Heaven, and how (hall I 
 Reach unto thee, thou art above the Sky r 
 And I poor Creature, grov'ling on the Earth, 
 The Mold from which at firft I came by Birth. 
 
 Jc/us. Remember, Soul, my blciud Word that faith, 
 That coming to me is alone by Faith. 
 
 SquL Thou, Lord, that putteft Faith into Man's 
 Heart, 
 Beftow on me that Gift 5 to me impart 
 
 Such 
 
It Divine Pa 173 
 
 Such other Graces as may let me fee 
 
 My want of Chrift, that I may come to thee. 
 
 My Sins thou knoweft a heavy Burden are, 
 
 A Load that is too big for me to bear. 
 
 No Slave that's ur.der Turkijh Tyranny, 
 
 Is under fuch great Servitude as I. 
 
 But it is unto thee, O Chrift, I come., 
 
 Believing in thee ; O make me a Room 
 
 "Within thy Arms 5 take me into thy Heart, 
 
 And fince my Faith is weak, ftrong Faith impart. 
 
 J ejus. Poor Soul ! take Comfort tho' thy Faith be 
 final! 3 
 A Grain of Muftard-feed's fmalleft of all : 
 Yet I of Muftard-feeds of Faith allow, 
 So that thy Soul unto my Scepter bow. 
 Nay, of one Grain, a Wonder let it be, 
 To thy poor Soul, that fuch Love is in me : 
 That I accept of Faith, even of the leaft, 
 That I receive fo poor, fo vile a Gueft 
 As wretched Man, who nothing hath to bring; 
 To make him acceptable but his Sin. 
 
 Ssul. O bleiTed Jefus! mount me on the Wing 
 Of holy Faith ; let me not feel the Sting 
 Of Confcience, but let me anfwer aU 
 That I believ'd, and went at Jefus Call. 
 My Saviour call'd, and I unto him went ; 
 He gave me Faith, and help'd me to repent. 
 I come with Sorrow that I finned have ; 
 I come with Faith, that thou my Soul wilt fave. 
 It is but weak, O Lord, I muft confefs ; 
 It is a feeble Hand, but ne'er the lefs 
 It is the Hand of Faith and it is true 
 It lays hold on thee, claiming but its Due : 
 That is, the Reft which thou haft promifed me, 
 And my poor Soul is jeftlefs till with thee. 
 Reft is that Good all Creatures do defire ; 
 Reft is that Good to which all Saints afpire. 
 
 I 3 If 
 
174 Holy Breathings, 
 
 *f the Body's Refting after Labour be 
 
 So fweet, fo pleafant, as we know and fee, 
 
 Then what is it to have the Soul to reft 
 
 In the Enjoyment of a GoJ ftill Weft ? 
 
 From thee is all the Reft for which I look, 
 
 For it is written in thy facred Book, 
 
 That thofe that caft and roul themfelves on thee, 
 
 Thou wilt receive : O Lord, receive thou me : 
 
 For ftill in Prayer I will pray (tho' brief) 
 
 Lord I believe, Lord help my Unbelief. 
 
 Thwi art now mine by Faith, I thine by Love, 
 
 From this Perfwafion let me never move. 
 
 O that my Ways zvere directed to keep Thy Statutes* 
 Pfalm 119. 5. 
 
 1. /~\ That I could ftand firm at laft, 
 V^/ And not be reeling to and fro? 
 
 O that I could my God hold faft, 
 And never, never, let him go ! 
 
 2. How often do I go aftray, 
 
 And leave my Reft, my wonted Blifs, 
 Like a loft Sheep in the Highway, 
 Which dangerous and barren is. 
 
 3. I have no Pkafure in my Sin, 
 And yet I act it o'er and o'er: 
 
 I'm ftill the fame that I have been, 
 Though fain I would be fo no more. 
 
 4. I lona to keep the Law of God, 
 But ftiU I break it, to my Pain : 
 
 My Stomach ferves to take that Food, 
 But ftreight I caft it up again. 
 
 5. My God ! O take me unto thee ; 
 With fire-hot Zeal melt thou my Heart, 
 
 Tfcat now I may new moulded be, 
 And made found in my be tcr Part. 
 
 6. Lord, lead me by thy Grace that I 
 May ne\ er wander from thee more - y 
 
 Thou art my Life, I cannot dre ; 
 Thou art my all, I can't-be poor. 
 
 2 Jfe$ 
 
cr Divine Poems. 175 
 
 I fee another Laiv in my Memlers^ warring agalnjl the 
 Law of my Mind^ &c. Rom. 7. 23. 
 
 W Retch that I am ! my Wifhes arc my Pain ; 
 Two Laws fo different rend my Heart in 
 twain. 
 My Heart divided, bleeds in either Part ! 
 Offending either Law, I'm fure to fmart ! 
 Inflav'd to Sin, I'm fore'd fto bear this Yoke : 
 I kifs the R d, ev'n whilft I feel her Stroke. 
 Th' ungrateful Serpent in my Brea/t I warm ! 
 I drink down : J cifon, and embrace my Harm. 
 My Pleafure is my Trouble, and the Heat 
 Of fond Defire, what is't but a cold Sweat ? 
 Alas, I'm taken with the Baits of Sin ! 
 Thofe corrupt Joys but feed the Worm within, 
 I triumph when my Heart He Pris'ner takes ; 
 My Mind is griev'd thus at the Spoil it makes. 
 O Jefus, for me wounded I fee my Wound ! 
 Give me thy Bruifes that I may be found ! 
 With thy Bl od wa(h my Heart, in Blood imbru'd ; 
 Give me that Peace, which may this Wa« conclude. 
 
 Help thou ?ny Unbelief, Mark 9. 24. 
 
 HELP, Mafter of my Faith! I'm fore'd to 
 wink 
 At tr is bright Truth! in thefe great Depths I fink! 
 O 'tis beyond my Reach, I cannot tread, 
 Nor can I fwim unlefs thou hold my Head ! 
 My Reafon's at a Stand ; thus are thy Ways 
 Paft finding ouc ! How da r>g are thy Rays, 
 O Son of Righteoufntfs, to human Sight ? 
 Thou art fo glorious, I can't fee for Light. 
 
 My 
 
176 Holy Br tathings 1 
 
 My Joys are chang'd to Doubts and Fears which roul 
 Like flormy Billows in my wavering Soul ! 
 Shine forth my Sun, amidft thefe Showers of Tears ; 
 Let thy clear Beams pierce thro' thefe Clouds of 
 Fears. 
 Shew me thy hidden Manna, Angel's Food ; 
 I long to tafte, and fee that thou art good. 
 I'm come to fee the Lord, tho' vile and poor; 
 
 let me in, I'll die elfe at thy Door. 
 
 Lord, reftore me to thy Grace, 
 
 1 hope thou doft but hide thy Face. 
 
 Jefus, do but look on me \ 
 Like Peter^ I'll weep bitterly. 
 
 By thy bright Face mew me my Stain, 
 I'll pour forth Tears to wafh it clean. 
 
 1 hope the Day will come again anon ; 
 The Sun of Righteoufnefs is fet, not gone. 
 
 Having the Loins of your Mind girded. 
 
 THERE is a God ! my Soul, how durft thou 
 ftray ? 
 Thou'lt meet his Vengeance, if thou go this Way : 
 Return, return, lo this Path feems tooWoad, 
 Here many go ; the Way to Heaven's no Road. 
 My Soul put on thy Garments, gird them fait, 
 'Twill make thee comely thus to go ftraight-lac'd. 
 And now I am refolv'd, in fpight of Hell 
 And my falfe Heart, I'll ftill flrive to do well. 
 In all my Warfare, I'll hold faft my Shield ; 
 Then Satan do thy worft, I'll win the Field. 
 
 A Farewel to the World. 
 
 I. "|T\ Alfe-hearted World, farewel, I find 
 JP thee too unkind. 
 
 1 took thee for a Friend ; did love to play 
 
 with thee all Day, 
 
 But 
 
 
or Divine Poems. 177 
 
 But thou didft cheat me ftill ; I to my Shame 
 
 loft every Game. 
 Thy Stakes were Pleafurcs and deceitful Toys; 
 Mine were true Coin, full Weight, large folid Joys* 
 
 2. Novv thou haft got all that I had, 1 fee 
 
 thou flighteft me. 
 Thou ufedft to embrace me kindly, ami 
 
 give me thy Hand, 
 With many Promifes of Love; but lo 
 
 thou art my Foe, 
 Though all my ferious Thoughts and Company 
 (Fool that I was) I left to follow thee. 
 
 3. But I'll return to them again ; I'll roam 
 
 no more from Home. 
 The Mind that ftays within, fhall ne'er complain 
 
 of Wind or Rain, 
 Of Care or Grief; for Storms fhake only Breafts 
 
 that fcek their Reft 
 Without Doors, where is nought but Toil ; as tho', 
 To he kept warm, they'd lie in Beds of Snow. 
 
 4. Great God, I leave the World and come to thee 5 
 
 open to me, 
 I call; O let me find thy Throne of Grace, 
 
 I feek thy Face. 
 I'll die to Sin, put oft' myfelf, and then 
 
 be born again. 
 Chrift's Elood fhall be my Life ; the Word that can 
 Call up the Dead, is Breath to the new Man. 
 
 A Movnin? Hymn of Praife. 
 
 1. f^\ Lord, we now life up our Eyes, 
 VV And leave our fluggifti Bed ; 
 
 But why we wake, or why we rife, 
 Comes fcldom in our Head. 
 
 2. Is it to fweat or toil for Wealth, 
 Or fport our Time away, 
 
 That thou preferv'ft us ftill in Health, 
 And giv ? ft us this new Dav ? 
 
 3. No, 
 
178 Holy Breathings^ 
 
 3. No, no, unfkilful Soul, not fo, 
 Be not deceiv'd with Toys ; 
 
 Thy Lord's Commands more wifely go, 
 And aim at higher Joys. 
 
 4. They bid us wake to feek new Grace, 
 And fome frefh Virtue gain ; 
 
 They call us up to mend our Pace, 
 Till we the Prize attain. 
 
 5. That glorious Prize for which all run, 
 Who wifely fpend their Breath ; 
 
 Who when this weary Life is done, 
 Are fure of Reft in Death. 
 
 6. Not fuch a Reft as here we prove, 
 Difturb'd with Cares and Fears ; 
 
 But endlefs Joy, and Peace, and Love, 
 Unmix'd with Grief and Tears. 
 
 7. Let's now adore the gracious Hand 
 That brought us to this Light > 
 
 That gave his Angels ftrift Command 
 To be our Guard this Night. 
 
 8. When we laid down our weary Head, 
 And Sleep feal'd up our Eyes ; 
 
 They flood and watcht about our Bed 
 To let no Harm come nigh. 
 
 9. Now we are up, they ftill go on, 
 And guide us through the Day ; 
 
 They never leave their Charge alone, 
 . Whate'er befets our Way. 
 
 10. And, Omy Soul, how many Snares 
 Lye fpread before our Feet : 
 
 In all our Joys, and all our Cares, 
 Some Danger ftill we meet. 
 
 11. Sometimes the Sin dees us o'ertake, 
 And on our Weakmfs win ; 
 
 Sometimes our felves eur Ruin make, 
 And we o'ertake the Sin. 
 
 12. Ofave 
 
or Divine P cents. 179 
 
 12 O fave us, Lord, from all th jfe Darts 
 
 That feck our Soul to Qay ; 
 Save us from us, and our faJfe Hearts, 
 
 Left we our felves betray. 
 13. Save us, O Lord, to thee we cry, 
 
 From whom all Blefling; fpiing j 
 We on thy Grace alone rely, 
 
 Alone thy Glory fing. 
 
 An Evening Hymn. 
 
 1. \T O W, Oh my Soul, the Day is gone, 
 J^J Which in the Morn was thine j " 
 
 Its Glais again no more (hall run, 
 Its Sun no more (hall (hine. 
 
 2. It's true alas ! the Day is gone, 
 Ah were it only fo ! 
 
 Is it not loft as well as done ? 
 Caft up thy Counts, and know. 
 
 3. Ah ! From what Vice have we refrain'd 
 To break the Courfe of Sin ? 
 
 Ah ! what new Virtue have we gain'd 
 To make us rich within ? 
 
 4. Forgive us, Lord, we humbly pray ; 
 Mercy is thy Delight; 
 
 And give thy Angels charge that they 
 May be our Guard this Night. 
 
 5. O let our laft be our beft Hour 
 And bring us to our Home, 
 
 Where we may fing and blefs the Power 
 That made us thither come. 
 
 6. And blefs, O Lord by thy wife Grace, 
 That governs all our Day, 
 
 And to the Night afligns its Place 
 To reft us in our Way. 
 
 7 . if 
 
i So Holy Breathings. 
 
 7. If Work the labouring Hand impair, 
 Or Thoughts the ferious Mind ; 
 
 Both are confidered by thy Care, 
 Both fit Refrefhment find : 
 
 8. Fit to relieve their prefent State, 
 Fit to prepare for th' next ; 
 
 While we are taught to meditate 
 This plan, and ufeful Text. 
 
 9. As we each Night lay down our Head a 
 Each Morning ope our Eyes ; 
 
 So (hall the Duff be our laft Bed, 
 From whence we hope to rife : ' 
 
 10* To rife and fee that glorious Light 
 Spring from thofe Eyes of thine ; 
 
 Not to be check'd by any Night, 
 But clear for ever fhine. 
 
 FINIS. 
 

A