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The Qbriftims 
 
 CONVERSE with GOD, 
 
 OR, THE 
 
 Infufficiency and ^Uncertainty \ 
 o F 
 
 Human Friendfhip 
 
 And the Improvement of 
 
 SOLITUDE 
 
 I N 
 
 CONVERSE with GOD; 
 
 With fomc of the AUTHOfts 
 
 Breathings a\ter him. 
 
 1 w-~ vL _ 
 
 By Richard Baxter. 
 
 Recommended to the Reader's feri- 
 ous thoughts when at the Houfe 
 of Mourning, and in Retire- 
 ment. By Mr. Matth. Siivefter. 
 
 l o x d o N, 
 
 Primed for 3J0^n &alusbutg, at the Rif*g 
 
 over againft the Royil Excbant* in 
 
 Comkill. 1^93- 
 
I 
 
If* 
 
 TO T HE 
 
 READER 
 
 THis Excellent Difconrfe, 
 breathing the Excellence 
 of it's (now DeceafeH) Authors 
 Spirit, craves thy ntoft ferious 
 perufal ; and it will plentifully 
 reward the hoars which ft hall be 
 fpent thereon. It greatly favours 
 of deep thoughts, JlriSi objerva- 
 tionSy and long and great experi- 
 ence of God, of Things, and Per- 
 fons. Creatures looh^ beji when 
 A 2 at 
 
*v To the Reader. 
 
 at a diftance^ and in profpeSi ; but 
 when nearer to us y they are then 
 eafily looked through^ and feldom 
 found to correfpond with their Ap- 
 pearances to 7/if, and with our ex- 
 pectations from them. But God 
 it fitch a deep and boundlefsAbyfs 
 ofPerfection^ as mo ft delightfully 
 will endure and recompence all 
 the fever ity and clofenefs of our 
 eternal Thoughts about him. 
 Perfected Spirits are all thought 
 concerning God y and find their 
 Hearts enflamed, and all their 
 Towers invigorated thereby e- 
 temally, to inexpreffible Satis- 
 faction : And what varieties 
 ofpleafant Thoughts the Innume- 
 rable hi fiances and Mirroars of 
 Divine Excellencies in the Hea- 
 vens 
 
To the Reader. v 
 vens will endlefly Minijier unto y 
 I do not hjiow^ nor dare I guefs 
 too boldly at them. Bat how thofe 
 Souls can looh^f or Heaven^ or tru- 
 ly be accounted gracious / who ne~ 
 <ver retire folemnly to converge 
 withGodJ kjiow not.Surely^where 
 God is not more than all to us^ he 
 can be comfortably nothing : And 
 our religious Exercifes and F de- 
 fences muji needs be mean and 
 dull, whilft God is triflingly and 
 feldom thought on, and confer fed 
 with by us. Can holy Walking be 
 preferred and promoted without 
 love ? Can love to GodandChrifi, 
 and to the invifible St ate, be kind- 
 led, cherijhed, and continually ad- 
 vanced without Faith ? ] Can Faith 
 be any thing but Fancy and Fre- 
 A 3 fuwption^ 
 
vi To the Reader. 
 
 fumption, without thought and 
 Knowledge ? And can the Life 
 of Faith, Hope, Love, and holy 
 Walking-, he fxt and vigorous, 
 and proficient, without ourferious 
 and frequent reprefentations of 
 Cod unto our f elves by folemn 
 Contemplations of his excellent 
 TerfeStionSyfree Communications, 
 plentiful Provifons, and glorious 
 Defigns, whereto he hath entitled 
 f^ y feeing our Religion andDevo- 
 tions in all the parts thereof can 
 have no Life and Soul hut this ? 
 What is it to converfe with Cod 
 in Solitude, but to- aSiuate our 
 thoughts of what we tyiow con- 
 cerning God in Chrifl, and to 
 accomodate them to all the need' 
 
 fnl 
 
To the Reader. th 
 ful and nfefal Purpofes cfKeh- 
 gion and Devotion', and to make 
 Thoughts folemnly Serviceable to 
 tl>e great Ends thereof ,viz. our 
 due and feafonable Reprefenta- 
 tions of our God to ws, and of 
 our {elves to him in Cbriji, pur- 
 fnant to the flated and occa- 
 fional Ends and Interefls of 
 Chrijiian Godlinefs, as the mat- 
 ter may require* Converfwg 
 thus with God j wants not its 
 great Advantages in life and 
 death. And if thefe Thoughts 
 contained in this Boo^ (which 
 did fo greatly reconcile the Au- 
 thor to the Thoughts of his then 
 approachvig,but now experienced 
 Death,) were more in Exercife at 
 
 funeral 
 
viii To the Reader. 
 
 Funeral Solemnities, and thisBooh^ 
 then put into the bands of Mour- 
 ners, it would be no matter of 
 Repentance that I know of. 
 tbefe are the ha fly 1 bought s 
 and Sentiments of thine in and 
 for t the Lord, whiljl 
 
 Matthew Sylvefter. 
 
 London, Sept. 12. 
 1692. 
 
 T HE 
 
THE 
 
 CONTENTS- 
 
 THE Context opened. p. i 
 
 Why Chrijl rras f or f Men by his Dif- 
 ciples, p. 6. 
 
 Ufe jj Expetl by the fcrfahing of ycnr 
 Friends to be conformed mto Chrift : 
 Reafons for your Expectation, p. 12 
 The Aggravations of their fir faking yen. 
 
 P- 34 
 Some quieting Confederations. p. 38 
 
 The Order of Forms in the School of Chrifi. 
 
 .p. 51 
 
 77?* DifcifUs jc attend every Alan to his 
 
 own. p. 5 -. 
 
 Set flwefs contrary to friendly fidetit) . p. 58. 
 Conjidiratictis to fum u in the death of 
 
 faithful Friends. p. 6j> 
 
 Whether toe jhaB tyorv them in He a- tn.\ .7 r 
 Whether Creatures be any matter Q) 
 
 Comfort in ffeavi p. ' 3. 
 
 Qu 
 
The Contents. 
 
 Queft. Shall I have any more Comfort irX 
 prefent friends than in others ? p. 76! 
 Doft. 3. When all for Jake us, and leave hs 
 (as to them) alone, we are far from be- 
 ing /imply alone, becaufe Cod is with us. 
 
 p. 80. 
 
 The advantages of having God with us. p. 81 
 
 Queft. How he is with us. p. ,82 
 
 Ule. I, Imitate Chrift : Live upon God a- 
 
 lone j though men for fake yon \ yet tkruft 
 
 not your felves into Solitude uncalled. 
 
 P- 9i 
 In what cafes Solitude is lawful and good. 
 
 P 9* 
 Reafons againfl unnecejfary Solitude, p. 94* 
 Tht Comfort of Converfe with God in 
 mceffary Solitude. The Benefits of Soli- 
 tude. The Reafons from God. Impro- 
 ved largely in fame Meditations. 
 p. IC2. H 1 
 Directions for Converfmg with God in So- 
 litude. p. 149 
 
 Concluded in further Meditation, p. 16O 
 A Caution. p. 166 
 
 O F 
 
O F 
 
 CONVERSING 
 
 WITH 
 
 God, &c. 
 
 Joh. XVL 32. 
 
 Behold, the hour cometh^yea is ccme y 
 that ye {ball be fcattered every Man to 
 his own, and {hall leave me alone : 
 And yet I am not alone, becaufe the 
 Father is with me. 
 
 IAra this day to handle the inftance 
 of [Chrifrs b{irg forfaken by his 
 Friends and Follomrsf] 
 He thought meet to foretell them, hovr 
 they (hould raanifeft their infirmity and 
 B untrufli- 
 
2 Vf Lonverjwg 
 
 untruftinefs in this temporary forfaking 
 of him, that *£ he might fullyer con- 
 vince them, that he knew what was in 
 Man, and that he knlew future contingen * 
 cics (or things to come, which icem 
 inda dependent. On the Will of Man) 
 and that he voluntarily fubmitted to his 
 deferted State, and expected no fupport 
 from Creatures, but that Man fhould 
 ihen do leaft for Chrifo when Chrift w T as 
 doing, mo ft for Man; that Man by an 
 unthankful for faking Chrift ^ fhould then 
 jp.af iTcrt his forfaken dcplorate flatc,whcn 
 Chrift was to make Atonement for his 
 Reconciliation toGod,and was preparing 
 the moft coftly Remedy for his Recovery. 
 He foretold them of the Fruit which 
 their Infirmity would produce, to hum- 
 ble them that were apt to think too 
 highly oJF themfelves for the late free 
 ConfefTion they had made of Chrift", 
 when . they had newly 6M £AW vet 
 an fare that thou knoftcft ill }***%* : h 
 this tye are fare, that thou comeft forth 
 from Goi, ver. 30. 
 
 <He antwereth them [Do ye vow be- 
 lieve? Behold, the hour Cometh, &i ' 
 that Chrift would not have his S^ 
 know hfegraces in them, but he would 
 
 alfo 
 
with God in Jolitude. $ 
 
 alfo have tnem know the Corruption that 
 is latent^nd the infirmity confident with 
 their grace. We arc very apt to judge 
 of all that is in hf, and of all that we 
 Jh*!l do hereafter, by what we feel At 
 the yrefent upon our hearts. As when 
 f/cfeel the ftirring offome Corruptions 
 we are apt to think that there is no- 
 thing elfe, and hardly perceive the con- 
 trary grace, and are apt to think it will 
 never be better with us: So when we 
 feel the'Exercife of Faith, Defirc or Iw, 
 we are apt to overlook the contrary 
 Corruptions, and to think that we (hall 
 never feel them more. But Chrift would 
 keep us both humble and vigilant, by 
 acquainting us with the mutability and 
 unconftancy of our minds. When it 
 goes well \\i: : forget that the 
 
 time is cominj it may go worfe. 
 
 As Chrift laid to his D^fiijlcs, here in 
 the cafe of Htlitving^ we may fay to 
 fclves in that ard ether cafes : Do 
 w Believe? It is well: But the 
 time may be coming in which we may be 
 brought to lhake with the ftirrif: 
 our remaining Unbelief, and fbrewdly 
 tempted toqueftion the truth of Chri- 
 stianity it felf r and of the Ko'y Sfrip- 
 B z tures, 
 
4* Of Converfwg 
 
 tures, and of th? Life to come. T>o rve 
 nowrejoyce in the ^crfuafions of the Love 
 of God? The time may be coming 
 when we may think our felvcs forfaken 
 and undone, and think he will cfteera 
 and ufe us as his Enemies. 'Dowenow 
 fray with fervour^ and pour out our 
 Souls enlargedly to God? It is well: 
 But the time may be coming when wc 
 fliall feem to be as dumb and praycr- 
 lefs, and fay, we cannot pray, or clfe 
 we find no audience and acceptance of 
 our Prayers. Chrift knowcth that in 
 us which we little know by our felves ; 
 and therefore may foreknow, that wc will 
 commit fuch Sins, or fall into fuch Dan- 
 gers, as we little fear. 
 
 What Chrift here prophefieth to them 
 did afterwards all come to pafs. As 
 foon as ever Danger and Trouble did 
 appear, they began to flag, and to (hew 
 how ill they could adhere unto him or 
 iuffcr with him, without his fpecial cor- 
 roborating Grace. In the Garden when 
 iie was fweating Blood in Prayer, they 
 were flecping; Though the Spirit wa$ 
 willing, the Flefli was weak: They 
 could not mtch with kirn one hour, Mat, 
 26. 40| 41. When he was apprehend- \ 
 
 ed, ' 
 
with God in folitude. 5 
 
 ed, they (hifted each Man for himfelf, 
 Mat. 26. 56. [Then all the Difciples 
 ferfioJ^ him and fled. And as this is faid 
 to be that the Scriptures might be ful- 
 filled, Mat. 26. 54, 56. fo it might be 
 iaiJ to te, That this prediction of 
 Cbrifi himfelf might be fulfilled. Not 
 that Scripture Prophefies did cauf$ the 
 Sin by which rhcy were fulfilled, nor 
 that God caufed the fin to fulfill his 
 own Prediftions, but that God cannot 
 be deceived who foretold in Scriptures 
 long before, that thus it would come 
 to pafs: When it is faid, That [thus 
 it mufi be, that the Scripture may be fuU 
 filledT\ the meaning is not, that [thus 
 God mil make it be\ or {thus he caufeth 
 Men todo~\ that he may fulfill the Scrip- 
 tures: It is not Neceffitax confequentu 
 vel caiif at a that is inferred from Pre- 
 dictions; but only Necejfuas confequen* 
 tia\ a Logical Neceffuy in or dine cog. 
 nofcendi & dicendi\ not a Natural Ale* 
 ce fltiy in or dine effendi: not a Neceffuy 
 of the Thing it felf as caufed by the 
 Prediction or Decree ; but a Neceffuy 
 of the Truth of this Conclufion in argu* 
 ing \ [fitch a thing will be, becaufe God 
 bath decreedy foreknown or foretold it : ~\ 
 B 3 or 
 
6 Of Conver ft ng 
 
 or [whatever God for. mt(l ?icf- 
 
 ceffarily come to pafs, that if, will cer- 
 tainly come to pafs;. £/tf rWj 6W fy**A 
 foretold ; therefore this will come to Jbf/f.!]' 
 H^re arc three obfervable points in 
 the Text, that at* worthy our di 
 Confederation, though for brevity 
 I fluil handle them together. 
 
 1 . That Chrift was forfaken by his 
 own Difciples, and left alone. 
 
 2. When the Difciples left Chrift, they 
 were fcattered cve^y one to his own. They 
 returned to their old Habitations, and 
 old Acquaintance, and old Employment^ 
 as if their hopes and hearts had 
 almoftM^, and they had loft all th-ir 
 labour in following Chrift fo long; Yet 
 the root of Faith and Love that ft ill 
 remained- caufed them to enquire fur- 
 ther of the end, and to cone together 
 in fecret to confer about thefe Mutters. 
 
 y, Whin Chift was ' for f ike n .'■/■ lis 
 Pifrivles, and left alone, yet was he not 
 ' for ft' en of b>s Father, nor left fo 
 as to he [evirated from htm cr his lovt. 
 
 We are no v to conf 
 cr!y as a part of C itiotq 
 
 but alfo as a Point in Vvhich we r,utjl 
 ixpeft to be conformed to him. It may 
 
 poffibly 
 
with God in folitude. ■ 7 
 
 fy ieem ftrangc to u^, that Chrift 
 would fuffer all his DifoifUs to ft 
 him in his Extremity ; and I coubt it 
 wi'I ieem ftrange to i.<s, when in our 
 extremity, and our differing for thrift 
 (,.nJ perhaps for the:?)) we (hall find our 
 foriaken by thofe that we molt 
 I, and had the greatcfl: 
 familiarity with. But there are many 
 Reafons of this permiflive Providence 
 open to our obfervation. 
 
 1. No wonder, if when Chrift was 
 fuffering /<?r Sin, he would even then 
 permit the Power and odioufnefsof fm 
 to break forth, that it might be known 
 he fuffered not in v*in. No wonder, if 
 he permitted his Followers to defert 
 him, and to (hew the latent Unbelief, 
 and Selfifhnels, and unthankfulnefs that 
 remained in them, that io the 7 might 
 know, that the death of Chriti was as 
 neceflarv for them as for others 5 
 the univcrfality of the Difeafe might 
 (hew the need that the Remedy fhould 
 be VniwrfaL And it i> none of Chrifts 
 intent to maftd his S teem 
 
 better than they are, to t s or 
 
 others, orto honour hi:\ 
 of their Faults, but to ie his par- 
 
 B ^ doning 
 
3 Of Comer fing 
 
 doning and healing grace,by the means or 
 occafion of the fins which he pardoneth 
 and healeth. 
 
 2. Hereby he will bring his Followers 
 to the fuller knowledge of therafclvcs, 
 and (hew them that which all their 
 days (hould keep them humble, and 
 watchful, and favc them from prelum p. 
 tion and trufting in thcmfelves: When 
 we have made any full Confeffion of 
 Chrift, or done him any confiderable 
 lervice, we are apt to lay with the 
 Difciples, Mat. 19. 27. [Behold, we have 
 forfaken ally and followed thee ; What 
 {hall we have? ] As if they had rather 
 been Givers to Chrift, than Receivers 
 from him -, and had highly merited at 
 his hands : But when Peter forfwear- 
 cth him, and the reft fhift for them- 
 felves, and when they come to them- 
 fclves after fuch cowardly and ungrate- 
 ful Dealings, then they will better 
 underftand their Wcaknefs, and know 
 on whom they muft depend. 
 
 3. Hereby alfo they thai! better un- 
 derftand what they would have been, if 
 God hu3 left them to themfdves, that 
 fo th;v may be thankful for grace recei- 
 ved, and may not boaft themfelves a- 
 
 gainft 
 
with God in folitude\ <$ 
 
 gainft the mifcrable world, as if they had 
 made thcrafclvcs to differ, and had not 
 received all that grace by which they ex- 
 cel the common fort : when our falls have 
 hurt us and fharaed us, we (hall know to 
 whom we mull be beholden to fupport us« 
 
 4. Chrift would permit his Difciples 
 thus far to forfake him, becaufe he would 
 have no jtippcrt from man, in his fiffirings 
 for man : This was part of his voluntary 
 humiliation, to be deprived of all earthly 
 comforts, and to bear affli&ion even from 
 thofc few, that but lately were his faith- 
 ful fervants : that men dealing like men, 
 and fwncrS) while he was doing like God 7 
 and as a Saviour, no-man might challenge 
 to himfelf the honour of contributing to 
 the Redemption of the world, fo much 
 as by encouraging the Redeemer. 
 
 5. Chrift did permit^the Faith and 
 courage of his D;fciples thus far to fail, 
 thit their witnef, to him might be-of the 
 greater credit and authority, when his 
 aftual RefurreQion and the Communica- 
 tion of the Spirit fhould compel them to 
 •believe ; when all their doubts were dif- 
 fipatcd, they that had doubted thcmieF- 
 ves, and yet were conftrained to believe, 
 would be received as the mod impartial 
 
 B 5 vsicnefils 
 
10 Of Converfitg 
 
 witneffcs by the doubting w>r!d. 
 
 6. Laftly, by the delertion and diffin 
 pation of his Difciples, Chrift would 
 teach us whenever we are called to fol- 
 low him in fuftering, what to expert from 
 the beft of men; Even to know that of 
 themfclves they are untrufty, and may 
 fail us ; and therefore not to look for too 
 much affiftance or encouragement frcm 
 them. "J°mI lived in a time when Chri- 
 ftians were more felf.denying and 
 faft than they are now t And ftml was 
 one that might better expc&to be faith- 
 fully accompanied in his iufferings for 
 Chrift, than any of us : And yet he 
 2. Tim. 4. 1 6. \_At myfirfi anfiv 
 flood with me j but all mm forfcoi^ me : ] 
 and prayeth, that it be not laid to their 
 charge .- Thus you have fcen ibme Rea- 
 fonswhy Chri£ confented to "be left of 
 all, and permitted his Difciples to deiert 
 him in his fufferings. 
 
 Yet note here, that it is but a partial 
 temporary forfakjng that Chrift permit- 
 •teth ,• and not a total or final forfaking or 
 Apoftafie. Though he will let them .fee 
 that they ^xt yet men y yet will he not 
 leave them to be but m other men : Nor 
 will he quite caft them off, or fuffer them 
 topcrifli. Nor 
 
with (2od in fvlitude. n 
 
 Nor is it all alike thnt thus forfake hinr, 
 Teter doth rtot do as Judas : 'The fincere 
 may manifeft their infirmity •, but the Hy* 
 pocrites wit! manifeft their Hypocrifie. 
 
 And accordingly \nout • fnfferings < our 
 familiars that were falf-Weartei.fiK being 
 worldlings and carnal at the heart may 
 perhaps b stray us, and fit agtinft us, or 
 forfake the can ft ofChrift, and follow the 
 way of gain and honour : when our temp- 
 ted fhrinking friends that yet may 
 fome fincerity, tp.:w perhaps W; ftrange 
 at us, and frem not to know ns y and may 
 hide their heads, and fhew their fears; 
 and perhaps alio begin to ftudy fome felf- 
 deccivinga^urrent-s^ddiftintlions^and 
 toftretch their conferences, rfnd venture 
 on forae fm^ becauib thev a<$ afraid^to 
 venture on affliction \ t;llCht-ift l fliall c^C; 
 a gracious rebuking quickninginfpeft' <S'n 
 them, and fhame them fof the ir fihful 
 fl}ame, &fear them from their finfuf fears, 
 
 sflame their Love to him by the fro- 
 
 of his Love to them, and- dc 
 
 )ve that turned thent';V 
 
 the fime me 
 'failed Chrift and us, and began to fhrink, 
 turnback and rc-rffiamc their: 
 
 and 
 
12 OfCottverfwg 
 
 and by patient fuffering overcome, snd 
 
 win the Crown as we have done before 
 
 them. 
 
 Vft. /^Hriftians, expert to be confor- 
 V^J med to your Lord in this part 
 of his Humiliation alfo : Are your friends 
 yet faft and friendly to you ? For all that 
 expert: that many of them at leaft fhould 
 prove Iefs friendly: and promife not 
 your felvcs an unchanged conftancy in 
 them : Are they yet ufeful to you ? ex- 
 pert the time when they cannot help 
 you : Are they your comforters and de- 
 light, and is their company much of your 
 folace upon earth ? Be ready for the 
 time when they may become your fharp- 
 cft fcourges, and moft heart-peircing 
 griefs, or at lead when you flull fay, We 
 have no pleafure in them. Have any of 
 them, or all, already failed you ? what 
 wonder ? Are they not men, and finners ? 
 To whom were they ever fo conftant as 
 not to fail them ? Rebuke your felves for 
 your unwarrantable expectations from 
 them : And learn hereafter to know what 
 man is, and expert that friends fhould ufe 
 you as followeth. 
 
 i. Some 
 
with God in folituie. 13 
 
 r Some of them that you thx>rght 
 [wan, (hall prove perhaps unfaithful «nd 
 dif/cmblcrs, and upon faking* car, or roat- 
 tets of felf-wtereft may feck your mine. 
 Are you better than David that had an 
 Achitrphel ? or than Taal that had a De- 
 ma ? or than Chrift that had a Judas} 
 Some will forfak;. Gcd: what wonder 
 then if they forfake you ? Becaufe iniqui- 
 ty jhall abound, the love of many fiall wax 
 cold, Mat. 24. 12 Where pride and 
 vain glory, and fenfuality and worldlinefs 
 are tnnortified at the heart, there is 
 no truttinefs in iuch pcifcns : For their 
 wealth, or honour, or flefhly intercft, 
 they will part with God and their Sal- 
 vation ; much more with their bed de- 
 serving friends. \A hy may not you as 
 well as Job have occa'on to complain, 
 [He hath put my Brethren far from me y 
 and my Acquaint >r,ce are very eftranged m 
 from me: My kirufoi\ have failed, ^nd 
 my familiar Friends have forgotten me: 
 7 hey that dwell in my Honfe, and my Matd- 
 ens co h fit me fr a Sir anger : I am *n A- 
 lien in their fi-ht : I called my Servant, 
 and he pave me no A»fvrer : J intreated 
 him with my mouth : My breath is grange 
 to my Wife •, the ugh J intreated for the 
 
 CLtldrens. 
 
J4 Of Converging 
 
 Children* fake of »> °*dy: Tea, 
 
 yoitrg Children dfptfed me : I arofe^ And 
 they fpt-ike pgainft me : All my inward 
 friends abhorred me : and they whom / 
 loved are turned againft me, Job 19. 13, 
 14, 15, 16, 17, 1 •', 19. Why may not 
 you as well as Dxvid be put to fay, Ye* 
 mine own familiar Friend in %'hom I trufl-- 
 ed, which did eat of my Bread, hath lift 
 up his Heel again ft me\~] PfJ; 4 1. 9. 
 Thoie that have been moft acquainted 
 with the leerets of your Soul, and pri- 
 
 to your very thoughts, may be the 
 perfons that (hail betray you, or grow 
 ftrange to you. Thofe that you have 
 moft obliged by benefits, may prove 
 your greater Enemies. You may find 
 fome of your Friends like Birds of prey, 
 that h) er about you for what they can 
 get, ~;en they have catcht it, fly at- 
 
 way. If you have given them all that 
 you have, they will foriake yon, and 
 perhaps reproach you, becaufe you have 
 no more to give them. They are your 
 Frier.-, s tool : hat^hey-vff expelit 
 
 n you, than for v?h*t thry have 
 re;r:v received. If you he 
 
 to them, or fetd their covetous 
 defirc5, or iupply their wants, you are 
 
 to 
 
with God in fclitude. i 5 
 
 zo them but as cne that they had ne- 
 known. Many a faithful Minift^f 
 of Chrift hath ftudied, and preacht,and 
 , and wept for their Peoples Sou!?, 
 and after all have been taken fcr their 
 Enemies, and utcd as luch; yea eyei\ 
 btctufc they have done [0 much for the 
 Like the Patient, that bein^ cured of 
 a mortal ficknefr, feed hw Phyfician ac 
 Law for making him fick wfih the Fhy- 
 fick (But it is indeed t>. :d Pati- 
 
 ents only that are offended with us-.) 
 Paul was accounted c.n Enem} to : 
 Ga/atbianS) becsuie he t.l the 
 
 truth. Ungrateful truth rrrkerh 
 faithfulleft Preachers meft onj . It 
 
 rnuft ieem no wonder to a Pie.cher o{ 
 (1 c G fpel, when he hath cnueaked, 
 pra 1 ncjrt for 
 
 Qiifcrabie Souls, and h.ici his her 
 were under their feet in b( 
 ConvcrHon and S- \ , • , | 1 !>:' them 
 alter i;D, h s hit! r £i mcs. 1 *d i 
 mg his Dtftru&i : a;d 
 
 m his Li c f ,my 
 
 fecrned too impatient under this afflict 
 on, when he faid mc, O 
 
 yd, and he ay ken 10 i an 
 
 that contend with vm \ 5 
 
 wmftnfcd 
 
i& . Of Converftng 
 
 comtenfed for good} Remember thai I 
 flood before thee to fpeah^good fir them y 
 and to xum away thy Wrath from them:- 
 Tazrefore deliver up their Children to the 
 famine^ and pour out their blood by the 
 force of the S ord, &c. Jcr # 1 8, 19 20. 
 
 Thus may Ingratitude affli& you, and 
 kindnefs be requited with unkindnels, 
 and the greateft benefits be forgotten, 
 and requited with the greateft wrongs: 
 Your aid Familiars may be your Foes : 
 ar(3 you may be put to lay as Jeremy [_For 
 I heard the defaming of many : Fear en 
 every fide : Report ^ fay they, and we will 
 report it : All my Fr.miliars watched for 
 my halting, faying, Per adventure he will 
 be enticed, and we (hall prevail againft 
 him, and we jhall take oar revenge on him^\ 
 jer. 20. 10. Thus muft the Servants of 
 Chrift be ufed, in conformity to their 
 fuflfering Head. 
 
 Z. And fome that are fincere, and 
 whofe hearts are with you, may yet be 
 drawn by temptation to dtfown you: 
 When ma!icc is flan ic in;* you, time- 
 rous friend Tiip may perhaps be filent, 
 and afrai i to juft fie you or t ike your 
 part : When a Peter in fuch imbecility 
 and fear can difown and deny his fajfer- 
 
 ing 
 
with God in folitude. lj 
 
 ing Lord, what wonder if faint hearted 
 friends difown you, or me, that may 
 give them too much occaficn or pretence? 
 Why may net you ?.nd I be put to fay 
 as David did, Pfal. 5 8. i i, 12. {My le- 
 vers and my Fr tends ft and aloof from my 
 fore, and thy Kinfmen ft And afar iff : They 
 that feek^after my Life lay Snares for me: 
 And they that feek^ my hurt fpetk. mifchie- 
 vohs things, and imagine deceits all the 
 day long. ] They that in fearfulnefs wiil 
 fail their Maker and Redeemer^ and ha- 
 zard their Salvation^ may by a fmaller 
 temptation be drawn to fail fuch friend* 
 as rve. 
 
 3. Moreover, a hundred things may 
 occafion fallings out) even amongft unfeign- 
 ed Friends : Paffonr may caufe inconve- 
 nient a&'ons or expreflions, and thefe 
 may ciufepafllonsin their Friends •, and 
 thcle may grow fo high till Friends do 
 feem to one ?ncther to be I>ke Enemies : 
 Paul and 'Barnabas may grow fo hot, as 
 to fallout to- a parture. How cafily can 
 Satan let fire on the Tinder which he 
 h »n the beft and gentlcft natures, 
 permit him? No Friends fo near 
 ard *ar, that padionafe weakneflcs may 
 not Cither alienate or make a grief to 
 
 one 
 
1 8 Of Convcrfwg 
 
 one another 5 how apt arc we to t.han 
 kmdwfjes at ore another, and to bzfuf- 
 fkious of our Friends, or offended wilh 
 thern? And how apt" to give occafwn o\ 
 fuch offence ? How apt are we to cen- 
 fure one another, and to mifintcr >ret ' 
 the words and aftions of our F, \ 
 And how apt to give occafion pf iuch 
 miftakesand cutting cenfures ? Andthe- 
 more kindnefs we have found in, or ex- 
 petted from our Friends the more their 
 real or fuppofed injuries will affeft us. 
 We are aptto fay, \JJadit been a jhan- 
 gef, I could have born it: But to be nfed 
 thus by my bofom or familiar Friend, goes 
 near my heart."} And indeed t^e unkind- 
 nefs of Friends is no fmill atfliaion-, the 
 fuffering going ufually as near the Heart, 
 as the peribn that caufed it was near iu 
 Especially when our own weaknefs cau- 
 feth us to forget the frailty and infii mi- 
 ties of Min, and with what allowances 
 and expectations we muft choofe and ufe 
 our F riei d ; and when we forget the 
 Love that rcmaineth in the midft of 
 pflfltans. , 
 
 4. Alfo crofs Ir.terefts and unfuitablenefs 
 may exceedingly interrupt the faftcft 
 friendship, Fricndjhip is very much found- 
 ed 
 
with God infolitudc. 10 
 
 pd infoitabicnefs, and maintained b 
 And among mortals, there i$ no perfect 
 i be founds but much un- 
 fsftill remaincth. That which 
 pleafeth one, is difpleafing to another: 
 One InetH this pkee, and the other that: 
 One hketh this hubir, and the other that : 
 One is for mirth, aid the other for £*d- 
 nefs : One for talk, and the other for fi- 
 lence : 0;ie for a publick, and the other 
 for a private life. And their perfonaflity 
 or individuation having feif-Iove as infe- 
 parable, will unavoidably caufe a contra* 
 riety of interefts. The Cre. tare is in- 
 fufficicnt for us : If one have it, perhaps 
 the other mud want it : Like a covering 
 too narrow for the bed. Sometimes our 
 Reputations feem to (land crofs, fo that 
 one mars U diminifhed by anothcrs : and 
 then how apt is envy to create a grudge, 
 and raiic unfriendly jcaloufics and dif- 
 taftes. Sometimes the Commodity of ct.c 
 is the dilcommodity of the other : And 
 then [Mine and Thine} (which are con- 
 trary to the community of friend ft ip J 
 divide and alienate, and make two 
 ofe that iecmed one. The ir.ftances 
 '>rab>im and Lt (upon the d 
 ence among their Servants) and of / 
 
 and 
 
20 Of Converfing 
 
 and Ijhmaely and of Jacob and £faM y and 
 of LabanznA ^4M&, and of Leah ani &*- 
 cfe*/, and of Jofeph and his brethren, and 
 of Saul and T>avid y and of Ziba Mtphi- 
 bofietb and Davi<H y with many oth rs tell 
 us this. It is rare to meet with a Jona* 
 than, that will endearedly love that man 
 to the death, who is appointed to de- 
 prive him of a Kingdom. If one can but 
 lay Q/ fuffcr by him y or I am a loifer by 
 hhm~\ it feemeth enough to excufe un- 
 friendly thoughts and aftions. When 
 you can gratifie the defircs of all the co- 
 vetous, ambitious, felf-feeking perfonsin 
 the World, or elfe cure their difeafes, 
 and poflefs their minds with perfeft Cha- 
 rity, then aU the World will be your 
 Friends. 
 
 5. Crofs opinions alfo arc like to alie- 
 nate many of your Friends. This age 
 hath over and over again given the world 
 as full and fad demonftrations of the pow- 
 er of Crofs opinions, to alienate Friend?, 
 and make divifions, as mod ages of the 
 World have ever had. If your Friend be 
 prond, it's wonderful how he will flight 
 you, and withdraw his Love, if you be 
 not of his mind, if he be zealous, he is ea- 
 fily tempted, to think it a part of hh 
 
 duty 
 
wit? viva in jvwiuac* 21 
 duty to God, toc;ifown you if you dif- 
 fer from him, as taking you for one that 
 difowncth the truth of God, and there- 
 fore one that God himfelf difowneth •, or 
 at leaft to grow cold in his affeftion to- 
 ward you, and tocecline from you, as 
 he that thinks you do from God. As 
 agreement in opinions doth ftrangely re- 
 concile Affe&ions •, lb disagreement doth 
 fecretly and ftrangely alienate them,; e- 
 ven before you arc well aware, .your 
 Friend hath loft poflcffion of your hearts, 
 becaufc of an unavoidable diverfity of 
 apprehenfions : When all your Friends 
 have the fame intellectual complexion and 
 temperature, and meafureof underftand- 
 ingwith your felves, then you nay have 
 hope toclcape ih? ruptures, which un- 
 likelincfs and ciffercnccs of apprehenfi." 
 ons might elfc caule 
 
 6* Moreover, fomc of your friends 
 may fo far overgrow you in wifdom, or 
 X9talth y ox honour, otworth, in their w« 
 conceits, thac they may begin to take you 
 to be unfuitable for them, and unmeet 
 for their further fpecial friendfhip. Alas 
 poor man, they will pity thec that thou 
 art no wifer, and that thou haft no grea- 
 ter light to change thy mind as faft as 
 
 t^y, 
 
2 2 Of Converging 
 
 thou arc fo weak and igno 
 rant as nor to fee what (terns to them fo 
 ciera truth; or th it thou arr lb 
 to c felf by croiTmg them 
 
 that might prefer thee, or to fall under 
 the di-pleafure of ritoi vc powe't 
 
 to raife or mine thee : But if thou be io 
 fiynple, t\ : th- cbj :ft of their 
 
 lamentation, bu t art no familiar friend fGk 
 them. They think it fitted to do 
 convene with thofe of their o^n rkA 
 ftatnre, and not with fuch *-fhrnbs an* 
 dren\ that may prove their trouble and 
 difiiorour. 
 
 7. And fome of your friends will 
 think that by a h "ore through acquaint 
 •tance with yoj, they have round 
 out more of your infirmities cr / 
 *and therefore have found that you are 
 lefs aimable and valuable than at firft they 
 judged you : They will think that by 
 diftance, nnacquaintfedncf^ andanover- 
 hafty love and judgment, they were 
 ken in you ; and that now they fee 
 e love which they 
 think V/2LS guilty of fomc errors and ex- 
 cefi: when rhey come nearer you, and 
 have hud more tryal of you, they wiH 
 think they are fitter to judge of you than 
 
 before : 
 
wttn voa tnjoutucte. 23 
 before : And indeed our detects are fo 
 many, and all our infirmities fo great, 
 he 'more men know us, the more 
 they may fee in us that ccferveth pity or 
 regj-oof; and as P.. ur:s, we appear lefs 
 beautiful at the neareft view; Thought 
 this will not warrant the withdrawing of 
 that Love which is cue to friends, and to 
 vertue even in the imperfeft .• nor will 
 e*cufe that alienation and decay of 
 friendship that is caufed by the pride of 
 iuch as overlook, perhaps much greater 
 failings and weakmiTe* in themieive?, 
 which need forgivenefs. 
 
 8. And perhaps frme of your Friends 
 will grew weary of their Friendfhip, ha- 
 ving that infirmity of humane nature, 
 not to be much pleafed with one thing 
 long. Their love is a flower that quick- 
 ly withereth: It is a fhort liv'd I 
 tfut foon groweth old. It muft be n 
 ty that muft feed their love and their de- 
 light. 
 
 9. And perhaps they may hive got 
 forae better Friends in their apprehen- 
 fions, that may have fo much intereft as 
 to take them up, and leave no room for 
 antient Friends. It may be they have 
 met with thofc that are more j'mtabU^ or 
 
 van 
 
2 4 Uf Lonverjmg 
 
 can be more ufeful to them .• that havt 
 more learnings or wit, or wealthy or power , 
 than yon have, and therefore feem more 
 worthy of their Frimdftiip. 
 
 10. And fome of tJiera may think when 
 you are in a low and [offering ftute, and, 
 in danger of \v or ft, that it is part of their 
 duty of [elf -yr enervation to be ftrange to 
 youfthough in heart they wi fh you well.) 
 They will think thry are not bound to 
 hazard themfelves u^on the difplealure 
 ©f fuperiours, to own or befriend you or 
 any other : Though they muft not defert 
 Chrift, they think they may defert aw 
 for their own prcfervation. 
 
 To avoid both extreams in fuch a cafe, 
 men rxuft both ftudy to underftand which 
 way is moft ferviccable to Chrift, and to 
 his Church, and withal to be able to de- 
 ny themfelves, and alio muft ftudy to un- 
 derftand what Chrift meaneth in his fi- 
 nal fentence \jn as much as yon did it (or 
 did it not) to one of the leafi of thefe my 
 Brethren^ you did it (or did it not (to me.} 
 As if it were to vifit the Contagions, we 
 muft neither caft away our lives to do no 
 goody or for that which in value holdeth 
 no proportion with them ; nor yet muft 
 wc deny to run any hazard when it is in- 
 deed 
 
mth <Jod in JoUtude. 2 5 
 
 deed o*r duty : So ft it in our vifiting thofc 
 that fuffer for the caufe of Chrift ; (but 
 that here the owning thtrn being the cot- 
 fejfing of him, we need raorc ieldora to 
 fear being too forward.) 
 
 1 1 . And fome of your friends may co- 
 ver their faithfulnefs with the pretence of 
 fome fault that you have been guilty of* 
 fome erronr that you hold, or fome m- 
 hanfom or culpable act that you have done, 
 or fome duty that you have left undone or 
 failed in. For they think there is not a 
 better fhelter for their unfaithfulnefs y 
 then to pretend for it the Name and Caufe 
 of God, and fo to make a duty of their fin. 
 Who would not juftifie them, if they 
 can but prove, that God requireth tkem % 
 and Religion obligeth them to for fake you 
 for your faults ? There are few crimes in 
 the world that by fome are not fathered, 
 on God C that moft hateth them) as think-j 
 ing no name can fo much honour them* 
 Falfe friends therefore ufe this means as 
 well as other Hypocrites: And though 
 God is Love, and condemneth nothing 
 more than tmharitajplenefs &: malise,yct 
 theje are commonly by falfharted Hypo- 
 crites, called by pious vertuous names, 
 and God himfdf is entitled to them : fa 
 C that 
 
26 Of Converging 
 
 that few worldlings, ambitious pcrfons 
 or timefervers, but will confidently pre- 
 tend Religion for all their falftiood to 
 their friends, or bloody cruelty to the 
 fervants of Chrift, that comply not with 
 their carnal in tereft. 
 
 12. Perhaps ibme of your friends may 
 really miftakeyour cafe, and think that you 
 fuffer as evil doers, and inftead of cow 
 forting you, may be your Jharpefi cenfur- 
 ers : This is one of the moft notable 
 things fct out to our obfervation in the 
 book of Job: It was not the fmalleft part 
 of his affli&ion, that when the hand of 
 God was 'heavy upon him, and then if 
 ever Was the time for his friends to have 
 been his comforters, and friends indeed, 
 on the contrary they became his fcoarge > 
 and by un]ufi accufaiimsj and mifinterfre- 
 tations of the providence of God, did 
 greatly add to his affliaion ! when God 
 had taken away his children, wealth and 
 health, his friends would take away the 
 reputation and comfort of his integrity ; 
 and under pretence of bringing him to re- 
 pentance, did charge him with that which 
 he was never guilty of; They wounded 
 hitgood'tJamt, and would have wounded 
 his confeime % and deprived him of his in- 
 ward 
 
with God in folitude. 2 7 
 ward peace: Cenforious falfe accufing 
 friends do cut deeper then malicious flan* 
 dring enemies. It is no wonder if ftrang* 
 trs or enemies do misjudge and raifreport 
 our a<3ions : But when your bojom friends^ 
 that fnould raoft intimately know you, 
 and be the chcif witnefs of your innoceacy 
 againft all others, (hall in their jealoufie* 
 or envy, or peeviflincfs, or falling out, 
 be your chief rcproachers and unjuft accu- 
 fcrs, as it makes it fervc more credible to 
 others, fo it will come neareft to your 
 fel ves. And yet this is a thing that muft 
 be expefted : yea even your moft fel f de- 
 nying atts of obedience to God, maybe 
 fo miiundcrftood by godly men, and real 
 friends, as by them to be taken for your 
 great mifcarraige, and turned to your re- 
 buke: As Davids dancing before the 
 Ark was by his wife } which yet did but 
 make him refolve to be yet more vile.- If 
 you be caft into poverty, ordifgrace. or 
 prifon, orbanifhment, far your ncceflary 
 obedience to Chrift, perhaps your friend 
 or wife may become your accufer for 
 this greateft fervice, and fay, This it 
 your own doing: your rafhnefs, or in- 
 difcrction, orfelf-conceitednefc, orwilf- 
 fulncfs hath brought it upon you; what 
 C 2 need 
 
28 Of Converfmg 
 
 need had you to fay fuch words, or to 
 do this or that ? why could not you have 
 yeildcd in fo fmall a matter ?] Perhaps 
 your coftlieft and mofl excellent obedience 
 (hall by your nearefi friends be called the 
 fruits of f ride 9 or humour ; or pajfiw, or, 
 fomc corrupt affeftion, or at leaft of folly 
 and incotifideratenefs. When flefli and 
 blood hath long been ftriving in yon a- 
 gainft your duty, and faying, []Do not 
 caft away thy felf: O ferve not God at 
 fo dear a rate : God doth not require thee 
 to undo thy felf: why fhouldcft thou not 
 avoid fo great inconveniences ? 2 When 
 with much ado you have conquered all 
 your carnal rcafonings, anddenyed your 
 ielves and your carnal intereft-, you muft 
 expeft even from forae religious friends,; 
 to be accufcd for thefe very a&ions, and 
 perhaps their accufations may fatten fuch 
 a blot upon your names, as (hall never be 
 wafhed out till the day of judgment. By 
 difference of interefts, or apprehenfions, 
 and by unacquaintednefs with your, 
 hearts, and anions, the righteoufnefsof 
 of the righteous may be thus taking from 
 him, and friends may do the work of e- 
 nemies, yea of Satan himfelf the accufer 
 of the brethren ; and may prove as thorns 
 
 in 
 
with God in folitude. 29 
 in your bed, and gravel in your fhoes, 
 yea in your eyes, and wrong you much 
 more than open adverfaries could have 
 done. How is it like to go with that mans 
 Yepu+ation, y?u may eaftly judge, whofe 
 friends are Jike Jobs^ and his enemies like 
 Davids, that lay fnares before him, 
 and diligently watch" for matter of re- 
 proach : yet this may befall the beji 
 of men. 
 
 ib. You may be permitted by God to 
 fall into fomc real crime, and then your 
 friends may poflibly think it is their duty 
 to difown you, fo far as you have wrong- 
 ed God: When you provoke God to 
 frown upon you,he may caufe your friends 
 to froWn upon you : If you fall out with 
 hiro, and grow ftrange to him, no marvel 
 if your trueft friends fall out with you, 
 *nd grow ftrange to you. They love 
 you for your godlineft, and for the fake 
 of Chrift , and therefore muft abate their 
 love if you abate your godlinefc \ and muft 
 for the fake of Chrift be difpleafcd with 
 you for your fins. And if in fuch a cafe 
 of real guilr, you ftiouldbe difpleafcd at 
 their difpleafurc, and fhould expert that 
 your friend fhould befriend your fin, or 
 c*3rry himfelf towards you in your guilt 
 C 3 as 
 
jo Of Converfmg 
 
 as if you were innocent, you wifl but 
 fhew that you underftand not the nature 
 ef true friendfliip, nor the ufe of a true 
 friend', and are yet your fclves too friend - 
 ly to your fins. 
 
 14. Moreover, thofe few friends that 
 ire trueft to you, may be utterly unable 
 to relieve you in your diftrefs, or to give 
 you cafe, or do you any good. The 
 cafe may be fuch that they can but pity 
 you and lament your forrows, and weep 
 over you : you may fee in them that man 
 is not as God, whofc friendship can ac- 
 coraplifh all the good that hedefireth to 
 hie friends. The wifeft and greatcft and 
 beft of men are filly comforters, and un- 
 eflfeftual helps : you may be fick, and 
 pained, and grieved, and diftrcfled, not- 
 withfttndiQg anything that |h?y can dq 
 for you: Nay, perhaps in their ingno- 
 rance, they may increafc your raifcry, 
 while they defire your relief, and by dri- 
 ving indirectly to help and eafe you, may 
 tye the knot fafter and make you worfe. 
 They may provoke thofe more againft 
 you that opprefs you, while they think 
 they fpeak that which would ttnd to let 
 you free ; They may think to eaje your 
 troubled minds by fuch words as fhall**- 
 
 creafe 
 
with God in folitude. $i 
 
 creafe the trouble : or to deliver you as 
 Peter would have delivered Chrift, and 
 I laved his Saviour, firft by carnal counfel t 
 JMath. 1 6. 22, [Be it far from' thee Lord, 
 this foall not be unto thef\ And then by 
 carnal unjuflforce, (by drawing hisfword 
 againft the Officers.) Love and good mean* 
 %ng will not prevent the mifchiefs of igno- 
 rance and miftakc. If your friend cut 
 your throat while he thought to cut but 
 a vein ro cure your difcafe, it is not his 
 friendly meaning that will fave your lives. 
 Many a thoufand fick people are killed by 
 their friends^ that attend them with an 
 carneft defire of their life \ while they 
 ignorantly give them that which is con- 
 trary to their difeafe, and will not be the 
 lefs pernicious for the good meaning of 
 the giver. Who have more tender af- 
 feftions than Mothers to their children? 
 And yet a great part of the calamity of 
 the World of ficknefc, and the mifery of 
 mans life, procccdeth from the ignorant 
 and erroneous indulgence of Mothers to 
 their Children, who to pleafc them, let 
 them eat and di ink what they will, and 
 ufc them to excefs and gluttony in their 
 ch 1 hood, till nature be abufed and ma- 
 ttered and cloggei with thofc fuperflui- 
 G 4 ties 
 
p Of Convey fwg 
 
 ties and crudities, which are the dung- 
 hill matter of moft of the following dif- 
 eafes of their lives. 
 
 I might here alfo remember you how 
 your friends may themfelves be overcome' 
 with a temptation, and then become the 
 more dangerous tempters of you, by how 
 much the greater their intereft is in your 
 affe&ions. If they beinfe&ed vith er- 
 ror y they are the likeft perfons to enfnare 
 you .-If they be tainted with Qovetouf- 
 xefs or Fridey there is none fo likely to 
 draw you to the fame fin : And fo your 
 friends may be in effect your moft deadly 
 inemies, deceivers and deflroyers. 
 
 .15. And if you have friends that are 
 never fo f t rm and conftant, they may prove 
 (not only unable to relieve you) but ve- 
 ry fcicreafing to your. grief.. If they arc 
 ^afflifted in the participation of your fuf- 
 ferifigs^ as your troubles arc become theirs 
 (without your eafe^ fo their trouble for 
 yon will become years, and fo your (lock 
 of forrow will be encreafed. And they 
 are mortals, and liable to diftrefs as well 
 as you, And therefore they are like to 
 bear their (hare in feveral forts of fuf- 
 ferings : Andfo friendfhip will make their 
 fufferings to be yours : Their ficknefles 
 
 and 
 
with God in folitude* 3J 
 
 and pains, their fears and griefs, their 
 wants and dangers will all be yours. 
 And the more they are your hearty 
 Friends, the more they will be yours. 
 And fo you will have as many additions 
 to the proper burden of your griefs, as 
 you have fuffcring Friends: When you 
 do but hear that they are dead, you fay 
 as Thomas , Joh. U. 16. {Let hs alfo go 
 that tve may die with himQ And having 
 many fuch friends you will almoft al- 
 ways have one or other of them in di- 
 ftrefs; and fo be feldom free from for- 
 row; befides all that which is properly 
 your own. 
 
 16, Laftly, if you have a Friobd that 
 is both true and ufeful, yet you may be 
 fure he muft ftay with you but a little 
 while. The godly men wilt ceafe^ and the 
 faithful fail from among the Children of 
 men , while men cf lying fluttering lips, 
 and double hearts furvivc^ and the wicked 
 walk-on every fide while the vileji men are 
 exalted, Pfal. 12. 1, 2, 8- while iwarms 
 offalfe malicious men, are left round a- 
 bout you, perhaps God will take aw T ay 
 your deareft Friends: If among a multi- 
 tude of unfaithful ones, you have but 
 one that is your friend-indeed, perhaps 
 C 5 God 
 
34 Vj toflverpng 
 
 God wifl take away that one. He may be 
 fcparated from you into another Country -, 
 or taken away to God by Death. Not 
 that God doth grudge you the mercy of 
 a faithful Friend •, but that he would be 
 your Ally and would not have you hurt 
 your fclves with too much affe&ion to 
 any Creature, and for other reafons to 
 be named anon. 
 
 And to be forfaken of your friends, 
 is not all your afRiaion •, but to be fo for- 
 faken is a great aggravation of it, i. For 
 they ufe to forfake tu in our grcateft fuf- 
 Ferings and ftreights, when we have the 
 greatcft need of them. 
 
 2. They fail us moft at a dying hour^ 
 jwhen all other worldly comfort faileth : 
 1 As we muft leave our houfes, lands and 
 wealth, To muft we for the prefent leave 
 our Friends : And as ail the reft arc fil- 
 ly comforters, when we have once recei- 
 ved our citation to appear before the 
 Lord r fa alfo are our Friends but filly 
 Comforters : They can weep over us, but 
 they cannot with all their care, delay the 
 Separating ftroak of death, one day or 
 hour. 
 
 Only by their prayers, and holy advice, 
 romembringus of everlafting things, and 
 
 provoking 
 
with God in folitude. £5 
 
 provoking us in the work of preparation, 
 they may prove to us friends indeed. 
 And therefore we muft value a holy, hea- 
 venly, faithful friend, as one of thegreat- 
 cft Treafures upon Earth. And while 
 we take notice how as men they may 
 forfakc us, we muft not deny but that** 
 Sums they are precious, and of Angular 
 ufe to us ; and Chrift ufeth by them to 
 communicate his mercies \ and if any 
 Creatures in the World may beblcffings 
 to us, it is holy pzrfens, that have mod 
 of God in their hearts and lives. 
 
 3. And it is an aggravation of the 
 Crofs, that they often fail us, when we 
 are mofi faithful in our Duty, and ftumble 
 mod upon the mod excellent a&s of our 
 obedience. 
 
 4. And thofe are the perfons that oft- 
 times fail us, of whom we have deferv- 
 ed beft, and from whom we might have 
 cxpettcd moft. 
 
 Review the experiences of the choi- 
 ceft Servants that Chrift hath had in the 
 World, and you (hall find enough to 
 confirm you of the vanity of man, and 
 the inftability of the dearcft Friends. How 
 highly was Athanafms efteemed ? and yet 
 at laft defcrted and haniflicd even by 
 
 the 
 
3 6 Of Convey fing 
 
 the famous Conftaxtine himfclfl How ex- 
 cellent a Man was Gregory Nazianzene, * 
 and highly valued in the Church ? and I 
 yet by reproach and difcouragerr.cnts 3 
 driven away from his Church at Con- - 
 flantimple whither he was chofen : and 
 envyed by the Bifhops round about him. 
 How worthy a man was the eloquent 
 Cbryfiflom, and highly valued in the 
 Church! And yet how bitterly was he 
 profecuted by filer owe and Epfhanius^ 
 and banifhed, and dyed in a fecond ba- 
 nifhment, by the provocation of Facti- 
 ous contentious Bifhops, and an Emprefs 
 impatient of his plain reproofs ? What 
 perfon more generally efteemed and ho- 
 noured for learning, piety and peaceable-^ 
 ,nefs then Mclanchtkon} and yet by the 
 Contentions of lUyriais and his party, 
 he was made aweary of his life. As 
 highly as Calvin was fdefervedly) valued 
 at Geneva, yet once in a popular lunacy 
 and difpleafure, they drove him out of 
 their City, and in contempt ofhimfome 
 failed their Dogs by the name of Calvin \ 
 f though after they were glad to intrest 
 him to return.) How much our Grinial 
 and Abbot were efteemed, it appeareth 
 by their advancement to the Archbifhop- 
 
 rick 
 
with God infolitu 57 
 
 rick of C 'anterbury : And yet wl 
 cth not that their eminent piety u 
 not to keep them from dejecting frown* 1 
 And if you fey, t h at 11 is no wonder if 
 with Princes through n with 
 
 Tecplj through levity, u be thus \ I 
 might keep up infUrtces of the like un- 
 truftinefs qS particular friends: But all 
 Hiilory and the cxperic cs 0: the moft, 
 do fo much aboua*! w.th them, that I 
 think it needlefs. Which of us mud not 
 fay with David that [all men are lyaz's~\ 
 Pfal. 116. that is, deceitful and Hntrufij^ 
 either through unfaithfulncfc, weaknefs 
 or inefficiency, that either will forfa'^e 
 us, or cannot help us in the time of need ? 
 Was Cbrift firfaken in his extremity 
 by his own Difciples y to teach us what 
 to e xpeel, or bear ? Think it not ftrangc 
 then to be conformed to your Lord in 
 this, as well as in other parts of his hu- 
 miliation. Expect that yWftf fhould prove 
 deceitful: Not that you ihould entertain 
 cenforioas fufpicions of your particular 
 friends: But remember in general thut 
 Man is frail, and the beft toofelfiH 
 uncertain; and that it is no wonder if 
 thofe fhould prove your greateft grief, 
 from whom you had the higheft expeda- 
 
 tions. 
 
$8 
 
 tier: en J§b y or ZX*. 
 
 tfid. Fricndi 
 
 more firm and unchangeable rhen theirs? 
 Confidefj i. Tlial Creatures mult be 
 fet at a fuffiriem diftance from the 
 Creator. A v, Immutability 
 
 Jehovah* A>: :c;r; 
 
 : orbcE as glorious a body 
 
 as it is : ;<nder for a Friend, 
 
 K Friend, :o fail as, for a ::.re 5 ii 
 the hour of our dtftrefs. There :.:c fV:,e 
 that*/// net z But there is aw* fat ^4), 
 if God (hould leave the n :o ibcirweaftj 
 I vour -foc^.: Ke harh 
 m fidhility but what is de epea- 
 
 c ^ " . :, i - : nncemi a,and defective. L c : j 
 therefore to reft on God a' 
 no: :: 
 
 : :. 
 2. And Go: 
 fennity of man to be raof*, that fo 
 ^weJk^ may not be utterly tlifcturagec, 
 
 they : : I he ftrongeft alto have their 
 
 info* ~ rest as:: 
 
 bolmefsand idcliry 9 widtoal *s) fludtitg* 
 
 -:nblii»gin the : would tempt 
 
 i 
 
with God in folitude. 39 
 
 fome felf-accufmg troubled Souls, to think 
 that they were altogether gracelefs, be- 
 caufe they are io fat ihort of others. But 
 when we resd of a Peters denying his 
 Matter in ib horrid a manner, with fwear- 
 d curfing that he knew not rhe man, 
 Mat. 2.6. 74. And of hisdiflimulationand 
 not walking uprightly, GaL 2, and of a 
 Vavids'untricridly and unrighteous deal- 
 ing with ASephibofieth, the feed of Jo- 
 nathan \ and of his raoft vile and trea- 
 cherous dealing with Vriah y a faithful 
 and defcrving Subjeft*, it may both a-- 
 bate our wonder and offence at the un- 
 fathfulncfs of our Friends, and teach us 
 to corapaflionate their frailty, when 
 they defert us ; and alfo fomewhat -a- 
 bate our immoderate dejettednels and 
 trouble, when we have failed God or 
 man our fclves. 
 
 3. Moreover, confider, howtheoai- 
 cufnefs of that //#, which is the root and 
 caufe of fuch unfaithfulnefs, is greatly 
 manifefted by the failing of our Friends. 
 God will have the odiotfnefs of the Rem- 
 nants of our Self love and Carnal mind- 
 ednefs^nd Cowardize appear. We fhould 
 not difcern it in the Seed and Root, 
 if we didnotfcc,and tafte it in the Fruits. 
 
 Seeing 
 
40 Convey fwg 
 
 Seeing without Taftivg will not fufficr-v 
 ently convince us. A Q«b looks as- 
 beautiful as an Apple - 9 but when youl 
 tafie it, you better know the differences! 
 When you rauft your felves be unkindly fl 
 ufeti by your Friends, and foriaken by I 
 them in your diftrefs v and you have ' 
 ta(led the Fruits of the Remnants of 
 their Worldlinds,Seifi{hnefs and Carnal 
 Fears, you will better know the odiouf- 
 nefs of thefe Vices, which thus break 
 forth againft all Obligations to God and 
 you, and notwithstanding the- Light, the 
 Gonfcience, and perhaps the Grace, that 
 doth refift them. 
 
 4- Are you not prone to overvalue 
 aad overlove your Friends? If fo, is 
 not this the raeereft Remedy for your 
 Difeafe ? In the loving of Godj we are ' 
 in no danger of Excefs j and therefore 
 have no need of any thing to quench it. 
 And in the loving of the Godly partly up- 
 on the account of Chrift, and in loving 
 Saints as Saints, we are not apt to go 
 too far. But yet our Underftandings may 
 miftake, and we may think th^t Saints 
 have more of fanttity than indeed they 
 have; and we are exceeding apt to mix 
 a Seljifl) Common Love with that which 
 
 is 
 
wtth yjod in joUttide. 4 1 
 ritual and holy • and at the C 
 im& when we love a Ckriftian as a 
 Mobrijlian, we are apt not only to love 
 e Iriira (as we oughtj but t6 ever love him, 
 fr,lbecaufe he is cur Frie>;d y and lovethw. 
 ^hofe Chrift tans that have no fpec:.:i 
 eve to its y we arc apt to undervalue 
 [and negleti, and love them below their 
 holinefs and worth : But thofcthatwc 
 think entirely lcv$ ;//, we love^^e their 
 proper Worth, as they ftand in the eftecm 
 of God : Not but that we may 'ove 
 thofe that love us, and add this love 
 to that which is purely'for the fake of 
 Chrift; but we fhou!d not let our ovn 
 Inter eft prevail and overtop the Intereft 
 of Chrift , norioveany/i muckioz lovinog 
 HSy as for loving Chrift : And if we dof , 
 no wonder if God (hall ufe fuch Reme* 
 I dies as he fecth meet, to abate our ex- 
 cufe of Selfifb Love. 
 
 O how highly are we apt to think 
 of all that Good which is found in thofe 
 who are the higheft efteemcrs of its, and 
 moft dearly lovt its ; ivhefi perhaps in it 
 felf it is but fptac ordinary Good, or 
 ordinary Degree of Goo:'nds which is 
 in them! Their Love to usunrefiftibly 
 procurcth our Love to them: Ad 
 
 when 
 
42 Of Converging 
 
 when we love them, it is wonderful to| v 
 obferve, how eafily we arc brought tor 
 think well of almoft all they do, and] 
 highly to value their Judgments, Graces*] 
 Parts and Works : When greater Ex* 
 cellemies in another ptrhaps are fcarce 
 obferved,or regarded but as a common 
 thing : And therefore the deftruftioa or 
 want of Love, is apparent in the vilifying 
 Thoughts and Speeches, that moft Men 
 have one of another •, and in the low 
 efteem of the Judgments, and Performan- 
 ces, and Lives of other Men*, (mucK 
 mote in their Contempt,Rcproaches, and 
 cruel Perfections.) Now though God 
 will have us encrcafe in our love of Ghrift 
 in his Members, and in our pure love 
 of Chriftians as fuch,and in our common 
 Charity to all, yea, and in our juft 
 Fidelity to our Friend •, yet would he 
 have us fufpeft and moderate our felfifh 
 and exceflTwe Love, and inordinate par- 
 tial efteem of one above another, when 
 it is but for our fclves, and on our own 
 account. And therefore as he will rpake 
 us know, that we our fclves are no fuch 
 excellent Perfons, as that itfhould make 
 another fo laudabV or advance his worth, 
 becaufe he lovcth us-, fo he will make 
 
 us 
 
xvttb Kiod tn JoUtude. 45 
 
 is know, that our Friend?, whom we 
 >vcrvalue, are but like other Men : 
 [If we exalt them too highly in oor 
 jft^cm, it is a fign that God muft caft 
 [them down. And as their Love to us 
 Jwas it that made us fo exalt them; fo 
 their unkindnefs or unfaithfulncfs to us, 
 lis the fitteft means to bring them lower 
 in our eftimation and affection. God is 
 [very jealous of our hearts, as to onr 
 overvaluing and overloving any of his- 
 Creatures. What we give inordinately 
 and exceffively to them, is fome way 
 or other taken from him, and given 
 them to his Injury, and therefore to his 
 offence. Though I know, that to be 
 void of natural, friendly or focial af- 
 fe&ions, is an odious- extreme on the 
 other fide-, yet God will rebuke us, 
 if we are guilty of Excefs. And it's 
 the greater and more inexcufable fault 
 to ovcr.Iove the Creature, because cur 
 Love to God is fo cold, and haruly 
 kindled and kept alive. He cannot take 
 it well to fee us dcte upon dufl and 
 frailty like our felvcs, at the fame time 
 when all his wondrous kindnefs, and 
 attractive goodnefs, do caufe but fuch 
 a faint and languid Love to him, which 
 
 we 
 
44 Of Converfitfg 
 
 we oiirfelvescan karce!y feci. Jf there, 
 fore he cures us by permitting ourFricnds 
 to (hew us what thry arc, and how little 
 they deferve fuch e-cdHv? Love (whent 
 God hath fo little) it is no more wonder, 
 than it is, that he is tender of his Glory,, 
 and merciful to his Servants Souls. 
 
 5. By the failing and unfaithfulnefs of 1 
 our Friend*, the wonderful Patience of 
 God will be observed and honoured, as 
 ♦it isfbewedboth to tkem'and.us.>< When 
 they for fake hs inourdiftrefs, (efpecially 
 when we fu fife r for theCaufc ofChrift) 
 it is GW that they injure more than 
 us : Ann therefore if he bear 'with them, 
 and forgive their Wcaknefs upon Re- 
 pentance, wby fhould not we do fo, 1 
 tha t are much !efs in j ured ? The worlds 
 pcrfidcoufnefs fhould make us think, 
 How great and wonderful is the pati- 
 ence of God, that beareth with, and 
 beareth up fo vile, ungrateful, trcachcr- 
 ous Men that abufehim, to whom they 
 are infinitely obliged? And it ftnuld 
 make u< ronfidcr,' when Men deal trea- 
 cherouflv with us, How great is that 
 mercy that hath born with, and par. 
 doned greater* wrongs, which. I my felf 
 have done to God, than thefe can be 
 
 which 
 
with C 'ilitttde. 45 
 
 1 which men have done to me! It was 
 
 - the remembrance (A D vi4$ Sin, that 
 < had provoked God ro raiie up his own 
 
 - Son sgainfthim (of whom he had been 
 
 Itoo fandj which mat'e i c :o eafily bear 
 the Curies and Reproach of ShimeL 
 us bear abufe from othcrf, 
 to remember how ill we have dealt 
 with Go:!, and hovytllwe havedefer- 
 ved at his bancs our ielvcs. 
 
 6. And I have o icrv< d another of 
 the R s permitting the 
 
 failing of our Friends, in rh: feajon and 
 fuccefs. It is, fhat the Lev* of pur 
 Friends may wt hinder hs 'when we are 
 called to fiiffer or die. When we over- 
 love them, it rcarctn our very hearts 
 to leave rh<n»: *\nd thereiorc it is a 
 ftrong temptation to draw us from our 
 Duty, and to be unfaithful to the caufe 
 of Chrift, left we fliould be taken from 
 our too-dear Friends, or left our dif- 
 fering caufe their too-much Grief. It 
 is fo hard a thing to die with willing- 
 nefs and peace, that it muft needs be 
 a mercy to be faved from the Impedi- 
 ments which make us backward ** And 
 the exceffive love of Friends and Rela- 
 tions, is not the lcaft of thelc Impedi- 
 ments. 
 
46 Of Qomterfwg 
 
 tncnts. Ohow loth is many a one t( 
 die, when they think of parting with 
 Wife, or Husband or Children, ordeai 
 and faithful Friends! Now I have often 
 obferved, that a litrle before their deathf 
 or ficknels, it is ordinary with God to; 
 ptrroit fome unkindnefs between fuch 
 too dear friends toarife, by which hjc 
 moderated and abated their affe&ions, 
 and made them a great deal the willinger 
 to dye. Then we are ready to fay, it is 
 time for me to leave the World, when 
 not only the reft of the World, but my 
 deareft Friends have firft forfaken me! 
 This helpeth us to remember our deareft 
 everlafting Friend, and to be grieved 
 at the heart that we have been no truer 
 our felves to him, who would not have 
 forfaken us in our extremity. And fome- 
 times it makes us ev'n weary of the world, 
 and to fay as Elias, Lord take away my 
 Life, &c. 1 King 19. 4, 10, 14. When 
 we rauft fay, I thought I had one friend 
 left, and behold even he forfaketh me in 
 my diftrefs. ] As rhelove of Friends in- 
 tangleth our afFe&ions to thisWorld,fo to 
 be weaned by their unkindnefles from our 
 Friends, is a great help to loofen us from 
 the World, and provcth oft a very great 
 
 mercy 
 
with God mjohtude. 47 
 
 aercy to a Soul that is ready to depart. 
 And as the friends that Love us moft, 
 nd have moft intcreft in your efteem and 
 ^ove, may do more than others, in temp- 
 ing us to be unfaithful to our Lord, to 
 :o entertain any crrour, to commit any 
 in, or to flinch in differing ; fo when 
 jod had permitted them to forfakc us, 
 md tolofe their too great intereft in u% 
 ,ve are fortified againft all temptations 
 rom them. I have known where a for- 
 mer intimate friend hath grown ftrange, 
 nd broken former friendfhip,and quick- 
 ly after turned to fuch dangerous ways 
 and errours, as convinced the other of 
 the mercifulnefs of God, in weakning bi$ 
 temptation by his friends defertion •, who 
 might clfe have drawn him along with 
 him into fin. And I have often obferved, 
 that when the husbands have turneel from 
 Religion to Infidelity, Familifm, or 
 forae dangerous herefie, that God hath 
 permitted them to hate and abufe their 
 wives fo inhumanly, as that it prcfer- 
 vcth the poor women frorr. the tempta- 
 tion of following them in their Apoftafie 
 or fin ; When as fome other women with 
 whom their husbands have dealt more 
 kindly, have been drawn away with them 
 into pernicious paths. Therefore 
 
4& Of Convey fing 
 
 Therefore ftill I nmft fay, we were 
 undone if we had the difpofmg of oui 
 own conditions. It would belong before 
 tve fhould have been willing our fclves 
 to be thus unkindly dcdlt with by oufr 
 friends: And yet God batti made it rq 
 many a foul, a notable means o f 'prefer- 
 ▼ifrg them from being undone fer ever. 
 Yea the unfatthfulnejs of all our friends^ 
 and the malice and cruelty of al! our ene- 
 mcSy doth us not ufually fo much harm, 
 as the love andfrw^ ►ffpme o r e de- 
 
 luded erring friend, whom we are ready 
 to follow into the gulf. 
 
 7, Laftly, confidcr that it is n$t defe- 
 rable or fuitable to oar ftate, to have toe 
 much of our comfort by any creature : Not 
 only becaufe it is moft pure and fweet 
 which. is moft immediately from God; 
 but silo becaufe we are very prone to 
 over-love the Creature \ and if it fhould 
 but feem to be very commodious to us,by 
 ferving our necefnties or defires, it would 
 feem the more amiable, and therefore be 
 the ftronger fnare : The work of morti- 
 fication doth much confift in the annihi- 
 lation or deadnefs of ajl the Creatures as 
 to any power to draw away our hearts 
 from God, or to entangle us and detain 
 
 us 
 
with God in [olittide. 49 
 
 Jus from our duty. And the more excef- 
 lent and lovely the Creature appeareth 
 to us, the leis it is dead to us, or we to 
 
 lit •, and the more will it be able to hinder 
 
 lor enfnare us* 
 
 When you have well confidered all 
 theic things, I tuppofc you will admire 
 the wiido fa of God in leaving you un- 
 der this M"nd of tryal, and weaning you 
 from every creature, and teaching you 
 by his Providence as well as by his word, 
 to Ccafc from'w*v 7 vphofe breath is in his 
 rfoflrils ; for rvksrein is he to be Accounted 
 of? ] And you will fee that it's no great 
 wonder th. t cc | - fd Is, that live in 
 other fins fhould y of this un- 
 
 f it fifulnfcfs to their friends : And that he 
 that dare unthank'fully trample upon the 
 unfpeakabie kindnefs of the Lord fhoulci 
 deal unkindly with the beft of men, You 
 make no great wonder at other kin 
 fin?, when you fee the world continually 
 commit them ; v* hy then fhould you make 
 a greater or a (hanger matter of this than 
 of the reft? Arc yen better than G 
 Mud unfaithfu!nc' 1 e made more 
 
 hainous, than that u feithfulnefs to him, 
 which yet you daily fee and i],ght ? The 
 U*iji wrong toGod is > .houfandfold more 
 D than 
 
50 Of Converfing 
 
 than the grcatcft that can be done 
 to you, as fuch. Have you done that 
 for your neareft friend, which God hath 
 done for hirn and you, and all men ? 
 Their obligations to you are nothing in 
 comparifon of their great and manifold 
 obligations to God. 
 
 And you know that you have more 
 wronged God, yourfdves y than any man 
 ever wronged you: And if yet for all 
 that he bear with ycu, have you not 
 great reafons to bear with others ? 
 
 Yea, you have not been innocent te- 
 wardt men your felves : Did you never 
 wrong or fail another? Or rather, are 
 you not apter to fee and aggravate the 
 wrong that others do to you, than that 
 "which you have done to ethers ? May 
 you not call to mind your own negletts, 
 and fay, as Jdoniz.ebeck-y Judg. i. 7. 
 £ Three/core and ten Kings having their 
 thumbs and their great toes cut off, gathered 
 their me#t under my table : As I have done^ 
 fo God hath requited me7\ Many a one 
 have I failed or wronged : ^nd no won- 
 der if others fail and wrong me.] 
 
 Nay you have been much more unfaith- 
 ful and injurious to your [elves, than ever 
 any other hath been to you. No friend 
 
 was 
 
with God in folitude. 5 e 
 was fo near you, as your /elves ; None 
 had fach a charge of you : None had 
 fuch helps and advantages to do you good 
 or hurt : And yet all the Enemies you 
 have in the world, even in Earth or Helf, 
 have not wronged and hurt you half fo 
 much as you have done yourfelves. O, 
 rncthinks the man or woman that know- 
 eth themfelves, and knoweth what it is 
 to Repent \ that ever faw the greatnels 
 of their fin and folly, (hould have no great 
 mind or leifure, or aggravate the failings 
 of their friends^ to the injuries of their 
 enemies, confidering what they have pro- 
 ved to themfelves !Have I forfeited my own 
 falvation, and deferved everlafting Wrath, 
 and fold my Saviour and my Soul for fa 
 bafe a thing as finful pleafure, and fhall 
 I ever make a wonder of it, that another 
 man doth raj fomc temporal hnrt ? Was 
 any friend fo near to me as my felf ? Or 
 more obliged to me? O finful foul, let 
 thy own, rather then thy friends deceic and 
 treachery, and negleib, be the matter 
 of thy difplcafure, .wonder and cora^ 
 plaints! 
 
 And let thy Cor.firmity herein to Jefus 
 
 Chrift, be thy holy ambition and delight : 
 
 Not as it is thy fnffering, nor as it is cau- 
 
 D2 fed 
 
52 Of Comer Jing 
 
 fed by mens fin ; but as it is thy Confirnnty\ 
 and fcllowfhip in the bufferings of thy 
 Lord, andcaufed by his Love. 
 
 I havenlrcady fhevved you thaty^r- 
 ers for Chrift, are in the higheft form a- 
 raong his Difciples. The Order of his 
 followers ufuallyis this:, i. At our en- 
 trance, and in the lowed form, we are 
 exerciicd with the fears- of He!), and 
 Gods difpleafure, and in the Works of 
 Repentance for the fin that we have 
 done. 2. In the fecend form, we come 
 to think more ferioufly of the Remedy, 
 and to enquire what we fliafl do to be 
 laved, arid to underftand better what 
 Chrift hath d; nc and fuffered, and what 
 he is and will be to us •, and to value him 
 and his love and grace. An;i here we 
 are much enquiring .how we may know 
 cur own fincerity. and our intereft in 
 Chrift, and are labouring for fotne af. 
 furance, and looking after figns of 
 Grace. 3. In the next form or order 
 we are ferirching after further Know- 
 ledge, and labouring better to uncter- 
 ftand the myft^ries of Religion, and to 
 get above the Rudiments and firft Prin- 
 ciples : And here if we efcape turning 
 bare Opinionifts or Hcreticks by the 
 
 fnare 
 
with God in fo&tnde. 5 j 
 of Controverfie or Curiofity, it's 
 4. In the next form we fet cur' 
 1 r ) the fuller, improvement of all 
 jrther decrees of Knowledge •, and 
 to digejl id tarn it into fircnge r 
 
 Fdithy and Zsir, and £%?, ;md greater 
 Humility^ Paticr-ccy ^df-denial^ Morti- 
 \ of Earthly Vani- 
 :d of Sin ; and to \ 
 more watchfully and holily, and to be 
 more in holy Duty. 5. In the next 
 form we grow to be more pub] 
 fpirited : To let our Hearts on the 
 Churches welfare, and long more for 
 the progrefs of the Gofpel, and fo: the 
 good of others ; and to do all the good 
 in the World that we are able, for 
 mens Souls or Bodies, but efpecially to 
 long and layout ourfelves for theCon- 
 verfion and Salvation of ignorant, ie- 
 cure, unconverted Souls. The coun- 
 terfeit of this, is, An eager defire 
 to Piofefyte others to ov.r Opinions or 
 that Religion which we ha^rt choien, by 
 the direction of FIcfh and Blood, or 
 which is not of God, nor according un- 
 to Godlinefs, bur doth iublerve our car- 
 nal Ends. 6. In the next form we grow 
 to ftudy more the pure and wonderful 
 D 3 Love 
 
54 Of Converging 
 
 Love of God in Chrift, and to relifli 
 and admire that Love, and to be taken 
 up with the goodnefs and tender mer- 
 cies of the Lord, and to be kindling 
 the Flames of holy Love, to him that hath 
 thus loved us; and to keep our Souls 
 in the Exercifeof that Love : And with- 
 a! to live in Joy, and Thanks, and Praife; 
 to him that hath redeemed us and loved 
 *i& And alio, by Faith to converfe in 
 Heaven, and to live in holy contempla- 
 tion, beholding the Glory of the Father 
 and the Redeemer in the Glafs, which is 
 fitted to our prefent ufe, till we come. 
 to fee him face to face, Tho f e ths 
 are the higheft in this form, doibw Ik; 
 *mh God, and burn in Love, and are: 
 lb much above inferiors Vani:ies, and! 
 are fo convcrlant by Faith in Heaven/ 
 ihat their hearts even dwell there, and 
 jtherc they long to be forever. 7. Ani* 
 3n the highdft form in the School of 
 Chrift, we , re exercifing this confirmed 
 Faith and Love, in bufferings, efpeciaily 
 for Chrift. In following him with our 
 Crofs, and being conformed to him, and 
 glorifying God in the fulicft exercife 
 and difcovery of his Graces in us »M 
 in an aftual trampling upon all that 
 
 ftandcth 
 
with God in fotitude. 5 5 
 
 ftandeth up againfthim, for our hearts ; 
 \r\ bearing the fulled witnefs to his 
 Truth andCauie, by conftant enduring, 
 tfjough to the Death. Not but that the 
 weakefl that are fincere, muft faffer for 
 Chrift, if he call them to it. Martyr- 
 
 Idom it felf is not proper to the ftrong 
 Believers-. Whoever forfaketh not all 
 that he hath for Chrift, cannot be his 
 Difciple, Luke 14. 33^. But to fuffer 
 with that Faith and Love forcmention- 
 ed, and in that manner, is proper to the 
 ftrong: And ufually God doth not try 
 and exercife his young and weak ones 
 with the tryals of the ftrong ; noc fet 
 .his Infants on fo hard a fervice, nor 
 put them in the front or hotteft of the 
 Battel, as he doth the ripe confirmed 
 Chriftians. The fufferings of their in- 
 ward Doubts and Fears doth take up 
 fuch. It is the ftrong that ordinarily 
 are called to Sufferings for Chrift, at 
 Iraft in my high Degree , I havedigreft 
 far to make it plain to you, that 
 our Conformity to Chrift, and fcttowftrip 
 with him in his Sufferings, in any nota- 
 ble degree^ is the lot of his befl confirmed 
 Servants, and the hjgheft form in his 
 School, among his Difciples: And 
 D 4 therefore 
 
56- Of Cohverfwg 
 
 therefore not to be inordinately fcaicdl 
 or abhorred, nor to be the matter oil 
 
 impatiency, but of holy joy ; a 
 fuch infirmities we may glory. And if! 
 it be fo of Sufferings in the^i 
 Chiift) then is it fo of this particular^ 
 fort of Suffering, even to be forilken 
 of all our beft and ncareft, deareft 
 Frien'ds, when we come to be n.ofl 
 abufed by the Enemies. 
 
 For my own part, I muft confefs tha; 
 as I am much wanting in other parts 
 of my conformity to Chrift, fo I take 
 my felf to be yet much fhort of what 
 I expeft he fhould advance me to, as 
 long as my Friends no more forfake me. 
 It is not long fince I found my felf in 
 a low (if not a doubting) cafe, becaufe 
 I had fo few Enemies and fo little Suf- 
 ferings for the Caufe of Chrift (though 
 1 had much of other forts:) And now 
 that doubt is removed by the multitude 
 of Furies which God hath let loofe a- 
 gainft me. But yet, methinks, while 
 rny Friends themfelves are fo friendly to 
 me, I am much" fhort of what I think 
 I muft at laft attain to. 
 
 But 
 
with God in folitndc. 57 
 
 BUT Ice us look further in the 
 Text, and fee what is the Caufc 
 of the failing and forfaking Chrift in the 
 Difciples , and what it is that they be- 
 take thercfelvcs to, when they leave 
 him. 
 
 I [Ye [hall bs fcattered every Mim to 
 his Oven.~\ 
 
 Self-Denyal was not perfeft in them, 
 felfifhnefs therefore in this hour of 
 temptation did prevail. They had be- 
 fore forfaken all to follow Chrift; they 
 had left their Parents, their Families, 
 their Eftaret, their Trade?, to be his 
 Difciples: * Bat though they believed 
 him to be the Chrift, yet they dreamt 
 of a vifible Kingdpoi, and did all this 
 with too carna! Expeditions of being 
 great men on Earth, when Chrift (hoLld- 
 begin his Reign. And therefore when. 
 they faw his apprehenfion and igno- 
 minious luflfering, and thought now th;y 
 were fruftrate of their hop:s, theyfeem 
 to repent that they had followed him 
 f though not by Apoftacy and an habi- 
 or plenary change of mind, yet) 
 fudden paffionatc, frightful ap 
 henfion, which vanifhed when grace per- 
 D 5 formed 
 
58 Of Converfwg 
 
 formed its part. They now began to I 
 think, that they had lives of their Om\ 
 to fave, and families of their Own t* 
 orind, and bufmefs of their Oven to do; 
 They had before forfaken their private: 
 Jmerefts and Jjfaiys, and gathered thenu-j 
 felvcs to Jefus Chrift, and lived in Com- 
 munion with him, and one another. But 
 now they return to their Trades andv 
 Callings, and are fc altered every Mtin 
 to his own. 
 
 Selfiflweff is the great Enemy of all 
 Societies, of all Fidelity and Friendship. 
 There is no trufting that perfon in whom 
 it is predominant. And the Remnants' 
 of it where it doth not Reign, do make 
 men walk unevenly and unftedfaftly 
 towards God and men. They will cer- 
 tainly deny both God and their Friends, 
 in a time of tryal who are not able to 
 deny themfelves: Or rather,- he never 
 was a real Friend to any, that is pre* 
 dominantly felfifli. They have alway 
 fome intereft of their Own*, whijh their 
 Friend muft needs contradift, or is in- 
 efficient to (atisfie. Th;ir Houfes, 
 their Lands, their Moneys, their Chil- 
 dren, their Honour, or fomething which 
 they call their Onw, will be frequently 
 
 the 
 
with God infolitude. 5 9 
 
 (the matter of contention- and are fe 
 \near thenr, that they can for the fake 
 ! of thefe caft off the neareft Friend. 
 Contract no fpecial friendfhip with a 
 felfifh man: Nor put no confidence 
 in him, whatever Friendfhip he may 
 profefs. He is fo confined to himfclf, 
 that he hath no true love to fpare for 
 others : If he feem to love a Friend, it 
 is not a6 a Friend, but as a Servant, 
 or at beft ss a Benefaftor: He lovcth 
 yon for himfelf, as he Ioveth his Mony, 
 or Horfc, or Houfe, becaufe you may 
 be fcrviceable to him: Or as a Horfe 
 or Dog doth love his Keeper, for 
 feeding him. And therefore when your 
 Provender is gone, his Love is gone} 
 when you have done feeding him, he 
 hath done loving you. When you have 
 no more for him, he hath no more foe 
 you. 
 
 Objett. But (fome will fay) it is not 
 the falfcnefs of my Friend that I lament, 
 but the feparation, or the lofs of one that 
 was mo ft faithful: / have found the de- 
 ceit fttlntfs of ordinary Friends, and there* 
 fcr$ the more highly prize thofe few that 
 are fincere. . / had but one tn 
 
 Umdanse of felffcektrSy Ufa 
 
6o Of Lonverjwg 
 
 one is dead, or taken from mc 7 and 1 ami 
 left as in a Wildernefs, having no mortal 
 man that I can truft or take much com- 
 fort in* 
 
 j4nfw. Is this your cafe ? I pray you \\ 
 anfwcr thefe few Queftions, and fuller* 
 the truth to have its proper work up- 
 on your mind. 
 
 Queft. I . Who was it that deprived you 
 cf your Friend ? Was it not God? Did 
 not he that gave him you take him from 
 you ? Was it not his Lord and Owner 
 that call'd him home? And can God 
 do any thing injurioufly oramifs? will 
 you not give him leave to do as he lift 
 with his own,? Dare you think that 
 there was wanting either Wifdom or 
 Goodnefsy Jaftice or Mercy in God's dif- 
 pofal of your Friend ?* Or will you 
 ever have Reft, if you cannot have Reft 
 in the Will of God ? 
 
 2. How know you what fin your Friend 
 might have fallen into 9 if he had lived 
 as long as you would have him? You'll 
 fay, that God could havepreferved him 
 from Gn. It's trjie : But God prefer- 
 vcthfapient tally, by means, as well as. 
 omnipotentially : And fometime he feeth 
 that the temptations to that perfon are 
 
 ILe 
 
mtb God in folitude. 6 1 
 
 Uketobe fo ftrong, and his Corruption 
 like to get fuch advantage, and that no 
 means is fo fit as Death it felf, for his 
 prefervation. And if God had permit- 
 ted your Friend by temptation to have 
 ; into iorae icandj«ous fin, or courfe 
 of evil, or into error*, or falie ways, 
 it not ha/c txen much worfe 
 Death to him and you ? 
 might ed your F 
 
 Was fo /. ttkful, to have bee 
 (haken a, Facr w 
 his Lord \ and to have fcemed i 
 cvfttEyci) as he before ice 
 
 . ble. 
 
 3. How kntw jat wh,:t 1 ] to 
 
 your fclf^ your dear eft friend % 
 been guilty of? Alas ! there is greater 
 frailty and inconftarxy in man, than you 
 
 aware of. And there are 
 roots of Corruption unmortifi 
 may fpring up into bitter Fruits, 
 mod of us ever difcover. in our felvcs. 
 Many a Mother hath her heart hrrken 
 by the unnatu:a!ncfs of fuch 
 or the unkinJncfs of fuch a Husbaftd, 
 as if they had died before, would have 
 been lamented by her, with great im- 
 patience and excels. How confident 
 
 ioever 
 
62 Of Qonverftng 
 
 foevcr you may be of the future Fide-' 
 lity of your Friend, you little know 
 what tryal might have difcovercd. Many* 
 a one hath Puled God and Man that: 
 once were as confident of 7 ifytoftlves, km 
 ever you were of your Friend. Ahd^ 
 which of us fee not reafon to be dif- 
 truftful of our feives ? And can we know 
 another better than ourfdv.s? or pro- 
 mife more concerning him ? 
 
 4. How know yon what great calamity 
 might have befallen your Friend, if he had . 
 lived as long as you defired? When the 
 Righteous feemto men to perijh 7 and mer m 
 ciful Men are taken away, it is from the 
 evil to come that they are taken, If 4. 57. 
 1. How tinny of my Friends have I la- 
 mented as if they had dyed unfeafonably, 
 concerning whom fome following Provi- 
 dence quickly (hewed me, that it would 
 have been a grievous mifery to them to 
 have li/ed longer ! Little know you what 
 Calamities were imminent on his Perfon, 
 his Family, Kindred, Neighbours, Coun- 
 try, that would have broke his Heart : 
 What if a Friend of yours had died in> 
 medi tely before fome calamitous fubver- 
 fion of a Kingdom, fome ruines of the 
 Church, &c. And if ignorantly he had 
 
 done 
 
with God in folitude. 63 
 
 done that which brought thdc things to 
 an you imagin how lamentably fad 
 his life would have been to him, to have 
 feen the Church, the Gofpel, and his 
 Country info fad a cafe ? efpecially if it 
 had been long of him ? Many that have 
 unawares done thai which hath ruined 
 but a particular Friend, have lived in fo 
 much grief an i trouble, as mace them, 
 confent that death fhould both revenge 
 the injured on them, snd conclude their 
 mifery. What then would it have teen 
 to have fcen the publick good fubvc 
 and the faithfu! overwhelmed in mifery, 
 and the Gofpel hindred, and ho!y wor- 
 fhip changed for deceit and vanity ; and 
 for Confcicnce to have been daily fay- 
 [ I had a hand in all this mifery : i 
 kindled the fire that hath burned up all. 3 
 What comfort can you think fuch 
 Friends if they had fuivived, would have 
 found en Earth ? Unlefsit were a com- 
 fort to hear the Complaints of the affiift- 
 ed, to fee and hear fuch odious fins as 
 fomctimes vexed righteous Lot to fee and 
 hear} or to hear of the fcandals of one 
 Friend, and the Apoftafie of another, fend 
 the finful compliances and dcclinings of a 
 third •, and to be under temptations, re- 
 proaches 
 
6\ Of LonvfYfing 
 
 proache* and afflictions themfelves? Is 
 it a matter to be fo much lamented that 
 God hath prevented their greater mile- 
 ries and wo ? 
 
 5. What was the World to your Friends 
 while they diden]oy it ? Or what is it now, 
 or like to be hereafter to vourfelves? 
 Was it fo good and kind to them, as that 
 you fhould laticnt their feparation from 
 it i Was it not to them a place of toil 
 and trouble, of envy and vexation, of 
 enmity and poifon? of fucceflive cares 
 and fears an J.giiefs ? And word of all, 
 a place of fin ? Did they groan under the 
 burden of a finful nature, a diftempered, 
 temptei, troubled heart of languifhings 
 and weakiefs of every grace ; of the re- 
 bukes of God, the wounds of Conference, 
 and the malice of a wicked World ? And 
 would you have them under thefe again ? 
 Or is their deliverance become your grief? 
 Did you not often joyn in prayer with 
 them, for deliverance from Malice, Ca- 
 lamities, troubles, imperfe&ions, temp- 
 tations and Sin? And now thofe Prayers 
 are anfwered in their deliverance : And 
 do you now grieve at that which then 
 you frayed for? 
 
 Doth the World uk yonrfeh.es fo well 
 
 and 
 
(with God in folitttde. 6$ 
 
 indiy, as chat \cu (hould be iorry 
 taken< tol theFcaft? 
 Arc you not groaning from c ] ay to day 
 your I And are you grieved that 
 
 yo jr friends are. taken trim your g> 
 
 i with your own 
 
 Lion: When you look into ^our 
 
 a arc difplea ^.mplain } 
 
 j are 
 and complain : When you look 
 into \ our Families, intoyour A. 
 hoods , unto your friendsjMO t';e pi 
 unto the Kingdom, unto the World, 
 
 .fpieaied and complain : And are 
 you alio difplcafed that yqu Frier Is are 
 not under th: fame difpleafcdnefs and 
 complaints as you ? Is the World a place 
 of Reft or trouble to you ? An J would you 
 havj your friends to be,as far from Heft 
 
 An i if you have fome Eafe and Tes.ce 
 at prefent, you little know what ftorras 
 are ncai ! You may fee the days, you 
 
 tydiags, you may feel the gri- 
 ping griefs and pains, which may r 
 yourfclves, 
 at a life on Earth is no fcli- 
 ipakcyouconi 
 BLflcd that Are de.id in the Lord, as reft- 
 
66 Of Converging 
 
 ing from their Labours^ and being paftl 
 thefe troubles, griefs and fears. Many a| 
 poor troubled Sou! is in fo great diftrcfs,| 
 ss that they tike their own lives to have! 
 fometafteoi Hell: And yet at the fame 
 time, are grieving becaufe their friends \ 
 are taken from them, who would have 
 been grieved for their griefs, and for 
 ought they know might have fallen in- 
 to as fad a ft ue as they themfelves are 
 now lamenting. * 
 
 6 V you think, it is for the Hurt or 
 the good of your Friend, that he is remo- 
 ved hence ? It cannot be for his Hurt 
 unlefs he be ia Hell. (At Icaft, it is un- 
 certain whether to live would have been 
 for his Good, by an increafe of Grace, 
 and fo for greater Glory. ) And if he be. 
 in Hdl) he s f as no fit perfon for you to 
 take much fie afar e in upon Eanh : He 
 might be indeed a fit Objeft for your 
 CorKpaffio/t) but not for your Complacency. 
 Sure you are not undone for want of fuch 
 company as God will not endure in his 
 fight, and you muft be feparated from for 
 ever. But if they be in Heaven, you arc 
 fcarce their Friends if you Would wifh 
 them thence. Friendship hath as great re- 
 fpe& to the good of our Friends as of our 
 
 ftlvcs. 
 
with God infolitude. 6j 
 wfefoes. And do you pretend to Friendfhip, 
 and yet lament the removal of your friend 
 to his grcatefl: happinefs .' Do you fet 
 more by your own enjoying his compa- 
 then by enjoying God in perfeft 
 blefledncfs? This (heweth a very cul- 
 pable defeft either in Faith ox FriexdJJrip$ 
 and therefore beieemerh not Christians 
 and Friends. If Love teacheth us to 
 mourn with them that mourn, and to re- 
 joyce with them that rejoyce; can it be 
 an aft of rational Love to mourn for them 
 (that are poffeffed of the higheft ever- 
 lafting joyes ? 
 
 7. God wit nit honour himfelf by one on- 
 ly, but by many: He knoweth heft when 
 his work is done: When our Friends have 
 ed all that God intended them for* 
 v. hen he put them into the World, is it 
 not time for them to be gone, and for 
 rs to tdke their places, and finifh 
 their Work^ alio in their time? Gcd will 
 have a fucceflkn of his Servants in the 
 Wor! a you not coxc down, and 
 
 give place to him that is to fol ! ow yc-u, 
 when your part is splayed , and his is to 
 begin ? If Davidhzd n r t dyed, there bad 
 been no Solomon, no Jebbjkaphat, no He- 
 nikjah) no Jofith, to fucceed him and ho- 
 nour 
 
6q Of Converging 
 
 nour God in the fame Throne. You 
 as wifely grudge that one day o Ay takes! 
 not up all the Week, and that the cl ckl 
 ftr.kech not the fame hour (till, bat pro-l 
 ceedeth from one to two. from jtwo to 1* 
 three, &c. as to muraiur that one man lft 
 only continueth not to do the work of | 
 his place excluding hisSucccfTors. 
 
 §< Xou muft not have all your Mercies ■ 
 hy one Meffen(er or Hand: God will 
 have you confine your Love to one only I 
 of his Servants : And therefore he wilfl 
 not make one only ufefuLto you: But 
 when one hath delivered his MefTagesnd 
 done his part, perhaps God will iien J you 
 other Mercies by another hand: And it 
 belongeth to him to choofe the Meffen- 
 ger who gives the gift, ^nd if you will 
 Childifrly dote upon thefirft Mcffenger, 
 and fay you will have no more, your fro-; 
 wardnefs moredeferveth Correction than 
 Compaffion: And if you be kept fafting 
 tili you can thankfully take your Food, 
 from any hand that your Father fends it 
 by, it is a Correction very fuitable to 
 your fin. 
 
 9. Bo you Jo highly value your Friends 
 for God, er for them, orforyourfclves^in 
 the find confederation I If it was/*r God, 
 
 what 
 
with God infolitude. 6g 
 
 what reafon of trouble have yo j,that God 
 hzth difpofed of them, according to his 
 wildom and unerring Will ? fhcu'd you 
 not then be more pleafcd that God hath 
 them, and employeth them in his high- 
 £ft fervke, than diffleafed that yon want 
 thcrj ? 
 
 But if you value them and love them 
 for themjdves, they are now more lovely 
 when they are more perfeft ; and they 
 are now fitter for your content and joy, 
 when they have themfeivesvinchangeable 
 content and j i they could be in 
 
 their fin and forro 
 
 But if vou valued and loved them but 
 for your fdvescnly^ it is juft with God 
 to take :hem from you, to teach you to 
 value Men to righter ends, and upon bet- 
 tei confiderations : And both to prefer 
 God before your fdves, and better to 
 ur.dcrftand the nature of true Friendfhip, 
 and better to know that your cwn felici- 
 ty is not in the hands of any Creature, 
 but of Godalond 
 
 JO. Did yon improve your Friends n 
 
 d them ? or did you only love 
 
 them, while you made but little nfe 
 
 if tbeniUn your Souls? If ycuufed them 
 
 nor, it was juft with Gcd for all your 
 
 Love 
 
; J? 6 Of Cornier fmg 
 
 Love to take them from you. They wert 
 given you as your Candle^ not only to 
 Love it y biito work by the Light of it 
 And as your Garments •, not onfy to Love 
 ibetn, but to weart':em •, and as your tneatj 
 not only to Love it, but to feed upon it) 
 Did you receive their Counfel, and hear- 
 ken to their Reproofs, and pray with 
 them, and confer with them upon thole 
 holy Truths that tended to elevate your!; 
 minds to God, and to inflame your Bre;iftii 
 with facred Love? If nor, be it now 
 known to you, th^t God gave you not 
 fuch helps and mercies only to talk of^ 
 or look upon, and Love, but alfo to im- 
 prove for the benefit of your Souls. 
 
 II. Do yon not feem to forget both, 
 where y on are your f elves, und whert yon 
 mnfi fhortly and for ever live} Where 
 would you have your Friends, but wher^ 
 you muft bzyonr felies I- Do you mourn 
 that they are taken hence ? Why, if they^ 
 hadftaid here a thoufand years, how little 
 of that time fhould you hive had their 
 Company? When you are almoft leaving 
 the World your felves, would you not 
 fend your treafurc before you to the 
 place where you muft abide ? How quick- 
 ly will you pafs from hence to God, 
 
 where 
 
with God infolitude. 71 
 
 fhjere you (hall find your Friends that 
 
 r ou lamented as if they had been lo(% 
 
 nd there fhall dwell with them for ever 1 
 
 3 foolifh Mourners/ would you not 
 
 lave your Friends at home\ itthtirbfmp 
 
 ind your home, with their Father, and 
 
 gh> Father 1 their God^ and ycur Godl 
 
 Slull you not there enjoy them long e- 
 
 nough ! Can you fo much mifs them for 
 
 one day, that muft live with them to ail 
 
 Eternity ? And is not Eternity long e- 
 
 nough for you to enjoy your Friends in ? 
 
 Obj. Bnt 1 do not knew whether ever 1 
 fijall there have any difiinQ knowledge of 
 them, or leve to them, and whether God 
 fhall not there be fo far All in- All ^ as 
 thzt we fhall need or fetch no comfort from 
 the Creature 
 
 j4nfa. There is no reafon for either of 
 thefc doubts. For, 1 . You cannot juftly 
 think that the knowk. ge of the Glori- 
 fied fha'i I e more confutca or imperfedl 
 of natural Mdn on 
 Earth. Wefhal Know muchmore^ but 
 not fo much lef{. H*aycn execedeth Earth 
 in knQwlcdge, ih in joy. 
 
 2. The Angel, in Heaven have now a 
 diftinft particular knowledge of the kail 
 Believers ^ rcjoycing particularly in their 
 
 converlion, 
 
72 Of Qonverfmg 
 
 e^nvcirfion, and being called by ChriR 
 hifrifelf [Their Angels7\ Therefore wn^H 
 We fhall be equal to the /. 
 certainly know our neareft Friends thai) 
 there dwell with u?, and arc empIoyejH 
 in the fatne attendance. 
 
 3. Abraham knew the Rich 
 
 Hell, and the Man knew Abraham and \ t 
 Lazarus : Therefore we (hall have as di- 
 ftinct a Knowledge. 
 
 4. The two Dilciples knew Mjcs and- 
 Elias in the Mount, whom they had neJH 
 
 ieei before: Though it is poffibl§ffl 
 Chrift told them who they were, vera! 
 there is no fuch thing 'cxpreffed : Anfl 
 therefore it is as probable that they knevM 
 them by the Communication of their ir-^l 
 radiating glory. Much more fliail we bt : \ 
 then illuminated to a clearer knowledge. 
 5,it ; isiaid exprefly, 1 Cor. 13. 10,1 1, 
 1 2. That our prefent kpoxvledge Jl).:ll be 1 \ 
 done away only in regard of its imper- \ 
 feciion ; and not of it felf, which frail be 
 perfected : [jrhen that which is perfeii is 
 come, then that which is in part foall 
 done away:^] As we put away childijh 
 thoughts and Jpeeches, when we become 
 men : The change will be froai [feei 
 in aglafs~] to \^mng face to f;>cf\ and 
 
 from 
 
mtb vod tn JQlitude. 73 
 
 Jlrora [knowing in parti to^knowing even at 
 \vpe are kpown.~} 
 
 2. And that we (hall both Know, and 
 \Love and re \oyce in creatures even in Hea- 
 Iven, notvvithftandiBg that God is all in 
 [all, apeareth farther thus. 
 
 1. Chriji in his glorified humanity is a 
 Creature: and yet there is no doubt but 
 all his members will there Know and 
 Love him in his glorified humanity, with- 
 out any derogation from the glory of the 
 Deity. 
 
 2. The Body of Cbrifi will continue 
 its unity, and every member will be fo 
 nearly related, even in Heaven, tharthey 
 cannot choofe but Know and Love each 
 other. Shall we be ignorant of the mem- 
 bers of our Body ? and not be concerned 
 in their' felicity, wkh whom wcare fo 
 nearly one ? 
 
 3. The ftate and felicity of the Church 
 hereafter, is frequently defcribed in 
 Set iptute as confident in Society. It is a 
 Kingdom, the City of God, the Heavenly 
 jcriifulem : and it is mentioned a ; part of 
 ourhappinefs to be of that /?c#*fy, Hcb. 
 1 2,22,23,24, S'c. 
 
 4. The Saints arc called Kings them- 
 felvei : and it isfaiJ th t they (hall jnlge 
 
 E the 
 
74 Of Qonverfing 
 
 the world, and the jingth (And Judging 
 in Scripture is frequently put for Gcztr* 
 ***£ ^Therefore, (whether fhercwill he 
 another world of mortals which they (half 
 Govern as Angles now Govern tnen\ or 
 whether the Mifery of damned men and 
 Angels will partly confifl: in as bafea full 
 je&ion to the glorified Saint?, as Dogs 
 now have to mentor wicked reprobates on 
 Earth to Angles ; or whether in refteft of 
 both thefe together, the Saints fhall then 
 be Kings, and Rule and Judge ; or whe- 
 ther it be only the participation of the 
 Glory of Chrift, that iscalled a Kingdom, 
 I will not here determine, but) it is moft 
 clear that they will have a diftindt pmi* 
 cular Knowledge of the world, which they 
 themfelres muft judge; and fome concern, 
 mentinthat work. 
 
 5. It is put into the defcription of 
 the Happneisofthe Saints, that they 
 (hall come from the Eaft, and from the 
 
 Weft, and (hal! fit down with Ahr 
 jfaac^ and Jacobs in the Kingdom of 
 God. Therefore they (hill know them, 
 and take fome comfort in their prefep.ee. 
 
 6. Love (even to the Saints as weil ?.s 
 unto God) is one of the graces that (hall 
 endure for ever, 1 Cor. 13. It-is ex- 
 
 ercifed 
 
with God in folitude. 7 5 
 Icrcifed upon an Imm/n d obj : a#(the Image, 
 and Children of the Mod High) and . 
 therefore muft be one of the Immortal 
 Graces. For Grace in the Nature of it 
 ;h not: and therefore if the Object 
 ce^fc not,, how (houki the Grace ceafe, 
 U'nlefs vou will call k's perfecting a cea* 
 
 It ts a fkate too high for fuch as we, 
 
 ; for any racer Creature to 
 
 five fp Immediately and only HponGedy as 
 
 have no ufe tor any !d cv Creature^ 
 
 \ can make 
 
 ufe ol'GIor. r«, in fuch fub- 
 
 y and fubor< to hiiiifclf, 
 
 hall be n ation to his All-iuffi- 
 
 icysf Honour, nor to our glairy and 
 
 .n eying 
 
 even fuch a Heaven it £qlf, as is above 
 
 of a Creature 5 as fom? very 
 
 \ cone, that 
 
 lb we tliall Immediately feeGodsEffct.ee 
 
 s G'/ery being iich is provided 
 
 'is di- 
 ; not every 
 ere a. his E fence M) And asthefe 
 that tell usbccaufc that God will be j 
 in All, therefore we fh*!) the; b x 
 
 cfourcomfoitby a 
 
7 6 Of Converfing 
 
 flefli and blood Jhall not enter into that Ring* 
 dom y but our Bodies will then be Spiri- 
 tual Bodies \ yet will they be really the 
 Tame as now, and diftinft from our Souls \ 
 and therefore muft have a felicity tunable- 
 to a Body glorified: And if the foul did* 
 immediately fee GodHt Effcnce, yet as no 
 reaion can conclude that it c?n fee noshing 
 tlfe, or that it can fee even Created Good, 
 and not Love it, fo the "Body however 
 muft have objefts and felicity fit for a 
 Body. 
 
 Obj. But it is [aid, If we knew Chrifi 
 after the fiejJj, henceforth know we him no 
 more. 
 
 Anfw. No doubt but all the carnality 
 in Principles, matter, manner and ends of 
 our knowledge will then ceafe a* it's im- 
 perfeftion: But that a carnal knowledge 
 be turned into a fpiritnal y 4s no more a 
 diminution to it, than it is to rhe glory 
 of our Bodies, to be iriade like the ftars in 
 the Firmament of our Father. 
 
 Obj. But then Jjhafl have no more com- 
 fort in my prejart friends than in atty c*> 
 thcr. 
 
 jinfw. x. If you had nfenc in them, it 
 is no diminution to our happinefs, if in- 
 deed wc fliould have all in God immedi- 
 ately 
 
wttf) uoci w join it ae . 
 ately and alone. 2. But if you have as 
 much in others that you never knew be- 
 fore, that will not diminifh any of your 
 co fort in your antient Friends. 3. But 
 it is moft prob?ble to us, that as there is 
 old ObjecJ for our love in the 
 ned Saints^ one is their Holinefs y 
 and the other is the Relation which 
 they flood in between God and u?, be- 
 ing made his inftruments for our con- 
 ycriion and ialvation, fo that we (hall 
 love Saints in Heaven in both refpects : 
 And in the fi-ft refpeft ( which is the 
 chiefeft) we thall love thofe moft: that 
 have moft of God, and the greateft 
 Glory (though fuch as we never knew 
 on Earth.) And in chefecond refpedr, we 
 (ha 1 } love thofe raoft that were employ- 
 ed by God for our greateft good. 
 
 And tha: we (hall not there lay by fo 
 
 much refpeft to our Jclves, ss to forget 
 
 or difregardour Benefactors, is manifeft, 
 
 1. In that we fhall forever remember 
 
 Chrifiy and love him, and praife him, as 
 
 one that formerly Redeemed its, and irajlj- 
 
 l is Blocd, and h.v.h made Hi 
 
 (Is to God: And there- 
 
 alio in JhJI fubordination+0 
 
 Chrijfy remember them mth Love and 
 
 E 3 Jhahk: 
 
J 8 Of Converging 
 
 Thankjttlnefs, that were hi* Iiifi'r 
 fat the Collation of thefe benefits. 
 
 2. And this kind of Self-love (to be 
 fcnfible of Good and Evil to ourielves) 
 ne of the finful or imperfect felfiflrt 
 nefsto be renounced or laid by, but part 
 of our very Nature', and as infepara- 
 blefrornu^ as we arc from our felves. 
 
 :K more, were it not digreil'v.% 
 might be laid on this . fubjeft ; but I 
 fhall only add, that as" Cod doth diaw\* 
 us to every hoi/ Duty, by (hewing us 
 tr,c excellency of that duty " 7 snd as perpe- 
 m'ty is not the fmalleft excellency ; to he 
 hath purpofely mentioned that Love en - \ 
 dwtth for ever (when he had defcribed 
 the Love of one another} as a principle 
 motive to kindle and e^cre^fe this Love. 
 And therefore thofe thac think they fhall 
 have no ptrfonal Knowledge of one ano- 
 ther, nor perfoaal Love to one another 
 (for we cannot L«ve perfon 1 ! 7, if wc 
 fyow not perfpnallV) do take a mod effec- 
 tual courfe todeftrpyin their fouh'ail ho- 
 
 ecial Love to Saiat's,by ca! 
 that prii c'p l <v very great motive 
 them by the Holy Ghoft, la rot b!e 
 to Lqve mii'h wh-rc I fjekriov t 
 (hall not Love long. I cannot Love a 
 
 comely 
 
with God in folitude. 79 
 
 :!v Inn, fo well as a nearer dwelling 
 ; of y own,becaufe I muft be gone to mor- 
 Therefore muft I love my Bible 
 better than my Lawbooks or Phyfickbooks, 
 I &c. Becaufe it !ea: } cth to Eternity. 
 And therefore I muft Love Holinefsin 
 myfelfand others, better than meat and 
 drirk, and wealth, and honour,and beau- 
 ty and plealure ; bec tiit'e it muft be 
 Loved forever, when the Love of thefc 
 muft needs be tranfitory, as they are tran - 
 fitory. I muft profefs from the very ex- 
 perience cf my foul, that it is the belief 
 that I (lull Love my friends in Heaven, 
 that principally kindleth my Love to* 
 them on Earth : And if I thought I (hould 
 n vcr know them after death, andconfe- 
 qucntly never love them more, when this 
 life is ended, I fhould inreaibn number 
 them with temporal things and Love 
 lh*m comparatively but a little-, even as 
 I Love oher tranfitory things fallowing 
 for the excellency in the nati re of Grace) 
 But now I converfe with ibme delight 
 
 :h my G^dly friends, as believing I 
 B)l rcrfe wich them for ever, and 
 
 ± comfort in the very Dead and Ah- 
 fent, as believing we (hall fhortly meet in 
 Heaven : And I Love them, I hope, with 
 
 a 
 
So Of Converging 
 
 a Love that is of a Heavenly Natnre$\ 
 
 while I Love them as the Heirs of Heaven ^. 
 
 with a Love which I expeft fliall there be*; 
 
 perfected, and more fully and for ever cx-^ 
 
 ercifed, 
 
 12; The Iaft Reafon that I give youJ 
 to move you to bear the Lop or jib fence 
 of your friends, is, that it gives you the 
 loudeft call to retire from the world, and 
 to converfe with God himfelf, and to long 
 for Heaven, where you fliall be fcpera- 
 ted from your friends no more. And 
 your forfaken ftate will fomewhat aflTift 
 you to that folitary .converfe with God, 
 which it calls you to : But this brings us 
 up to the third part of the Text. 
 
 AJV Dyet I am not alone , becanfe the 
 Father iswithme.~] 
 Doft. When all for fake us and leave US 
 (astothe*n) alone, we are far from being 
 Jintply alone y becaufe God is with us. 
 
 He is not without company, that is 
 with the King, though twenty others 
 have turned him off. H: is not without 
 Light that h rth the fhiningSun, though 
 all his Candles be put out. If God be 
 cur God, he isour-All, and is enough for 
 
 us: 
 
nith God in foiitude. 8f 
 
 us: And if he be oar All, we fhall not 
 mucii find the want of creatures while he 
 is with us. 
 
 For I. He is with us, who is Every- 
 where, and therefore is never from us; 
 and knoweth all the ways and projc&s 
 of our enemies ; being with them in wrath y 
 as he is with us in mercy* 
 
 2. He is with us who is Almighty, Ef- 
 ficient to preferve us, conquerable by 
 none ? and therefore while he is with us, 
 we need not/W what man can do unto us: 
 For they can do nothingbut what he will : 
 Nj danger, no licknefs, no trouble or 
 want can be fo great as to make it any 
 difficulty to God to deliver us when and 
 how he pleafe. 
 
 3. He is with us who is Infinitely wife, 
 and therefore we need not fear the ibbtil- 
 ty of enemies *, nor fhall any of his un- 
 dertaken works for his Church or us, mif- 
 carry for want of foFefight, or through 
 any ovcrfighc. We (hall be prtferved 
 even from our own Folly, as wefl as from 
 our Enemies lubtilty : For it is not our 
 own wifdome that our greatcft concern- 
 
 ptin ipally reft upon, nor that 
 our fafety and peace \xc chiefly f^cured 
 by ; but it is the Wifdomc of our great 
 
 Prefcrver. 
 
82 Of Converging 
 
 Preierver. He knowcth what to do with \ 
 us, artd what Paths to lead us in, and 
 what is beft for us in all conditions : And 
 he hath proimfed to Teach us, and will 
 be our fure infallible Guide. 
 
 4. He is with us who is Infinitely Good, 
 and thercfoieisonly fit to be a continual 
 delight and latisfaftian to our fouls : That 
 hath nothing in him to dilaffeft us, or 
 difcourage us : whom we may love with- 
 out fear of over-loving-, and need notfet 
 any bounds to our Love, the Object of 
 it bring infinite. 
 
 5. He is with us, who is mod nearly 
 related to us, and raoft dearly loveth us-, 
 and therefore will never be wan ting to us 
 in any thing that is fit for us to have. This 
 is he that is with us 7 when all have left u<, 
 and as to Man we are alone; and therefore 
 we may well fay that we are not alone. 
 Of this I {hall fay more anon in the appli- 
 cation. 
 
 Qacfo. But how is he with its ? Anfw. 
 1. He is with us not only in his Effential 
 frefence> as he is every where, bu: as by 
 his Gracious Fatherly prefer.ee : We are 
 in his Family , attending on him : .Even 
 as the Eye of a Servant is to the hand of 
 his Matter : We are always with him 7 .and 
 
 (as 
 
 ! 
 
with God ixfolitme. 8 J 
 
 (as he phraieih i: himictf in the Parable) 
 Lake 15. all that he bath tnour$, that is, 
 bat is fie to be communicated to us, 
 and all the Provifions of his bounty for 
 his Children. When we avtake^ we (hould 
 be ftiil with him : When we go abroad we 
 fhould be always a i\im : Our life 
 
 and works (hould be a Walkjng with Cod. 
 2. He is always with us efficiently to do 
 Utg/md\ Though we have none die that 
 caretb for us, yet will he never cad us out 
 of his care, bur biddeth us caft our care 
 on him, a -ng that he will care for 
 
 hs. Though we have none elfe to provide 
 for us, he is always with us, and our Fa- 
 ther knoweth what we want, and will 
 the beft provifion for us, Mat. 6.32, 
 3 3 . Though we h elfe to defend 
 
 us agwiofi the : Enemies, he 
 
 our lure defence 1 
 II j is the R-> e fly, and up- 
 
 on which we a bnilt. He gather- 
 
 ed Ubto himlclhs the Men gathereth her 
 Chickens umler her Wir.gs,Afor. 2.37,3. 
 And lure while Love is thus protecting us, 
 IV rtiaiy well lay that the Father himfelfis 
 mk Though in 'all our \ 
 no other to Lu , yet hqis ftill 
 
 with us to perform his prpmiic, that no 
 
 e% r\nr\ 
 
84 Of Converging 
 
 good thing (hall be wanting to them that 
 fear him. Though we may have none elfc 
 to ftrengthen and help us, and fupport us 
 in out weaknefs, yet he is alway§ with \ 
 us, whofe Grace is fufficient for u-, to 
 manifeft his ftrength in weaknefs. Though 
 we have no other to teach us, and to re- 
 folve our doubts, yet he is with us that is 
 our chicfeft Matter, and hath taken us to 
 be his Difciples, and will be our Light and 
 Guide, and will lead us into the Truth. 
 Though we have none elfc to be our 
 Comforters, in our agony, darknefs ordi- 
 ftreis-, but all forfake u?, or are taken 
 from us, and we are expofed as Hagar 
 with ljhmael in a Wildernefs ; yet ftill 
 the Father of all confolations is with bi \ 
 his Spirit who is the Comforter is in us : 
 And he that fo often fpea^eth the words 
 of Comfort to us in his Gofpel, aid faith, 
 XJBe of good chear \ let r>bt your he Arts be 
 troubled, neither be afraid, &cr\ will fprak 
 them fin the feafon and meafure which is 
 fitteft for them J unto our hearts. Though 
 all Friends turn Enemic?, and would de- 
 ftroyus, or turn falie Accufers,^s Job's 
 Friends, in their ignorance or pifron •, 
 though all of them fhould add affliction 
 to our aflBi&ion, yet is our Redeemer and 
 
 Juftifier 
 
with God in fditude. 8f 
 
 Juftifier ftill with ns and will lay his re- 
 training hand upon our Enc^ie?, and iay 
 to their prou- eft fury ^Hitherto and no 
 further lhall thou go] He issngry with 
 Job's accufing Friends, notwithstanding 
 their friendfhip and gcod meaning, and 
 though they feerrecl to plead for God 
 and Godlincls againft JoV s fin ; Ar.d who 
 flifill be again ft us while God isfcr ns ? 
 who flsall condemn hs when it is he thatjujli- 
 fieth ns} Though we be put to fay as 
 David, P(&\* 142.4. [I looked on my rig 
 hand and beheld, but there was no mkin that 
 would know me ; reft: mam 
 
 cared for my Soul:'] Ye: we may iky 
 Ith him, re f 5. and-, [Icryed unto 
 thee, O Lord' y I fatd, Thon art.my re 
 and my Portion in the laird of the Living: 
 Br- oul out of Vrifon that 1 way 
 
 praifc thy Name : 'The Ri all com- 
 
 pafs me <\b' nt : tor then ]halt deal bci 
 jttlly with me : 2,3. Iv my com- 
 
 plaint before him ; J (IjeWed before him my 
 troit le : When my Spirit was ( >icd 
 
 within me, ti ineweft my Path: la 
 
 way wherein I walked hkve ti. 
 ly laid a Sxart for me. ~| Thus \jOc 
 refuse nd firength \ a very pr ip in 
 
 trouble^ Pial.no. 1. Therefore jhould we 
 
r ■' 
 
 Of Coavcrfwg 
 Fear though i ., remove, 
 
 a'ld ; Adomtains were carried in to] 
 
 the mi iji of the Sea } th Watertm 
 
 thereof roar and be troubled ^ ore. verf.il 
 2. 3. Though as David faith, Pfal. 41. | 
 Sj 6, 7. £/*<////£ Enemies fpea\ Evil of ^ 
 xne : When fl)all he aye, and his name perifo'i 
 And if he come to fee me, he fpeaketh va- 
 nity : His Heart gather eth Iniquity to it 
 ftlf\ when he goeth abroad be teileth it : All 
 that hate me whifper Together againfi me : 
 nfl me do they dcvife my hurt : An 
 evil Difzafe, fay they y cleaveth faft unto 
 him; and now that he lyeth y he fy.ill rife 
 Hp no more : Tta y my own familiar friend 
 in whom I trusted, that did eat of my Bread, 
 
 hath lift up his heel againfi me ] Yet 
 
 we may add a; he, v* 12. \_Av.d as for me, 
 thou Hpholdefi me in mine integrity, and 
 fettcfi me before thy face forever.'] Though 
 .fas Pf*h 35. 7 j C^c Without canfe they 
 have hid for me their Net in a Pit, which 
 Without canfe they have digged for my Soul : 
 1 1/ AnX falfc Witneffes did rife iip } they 
 laii to my charge things that I knew not j 
 they rewarded me evil for gocd : 1 5, i6» 
 In mj adver/ity they rejoyced, and gather* 
 ed themfelves together ; the objects gathered 
 themfelves together againfi me } and I knew 
 
 it 
 
with God in fclitude. 87 
 
 I it not • they did tear and ceafed not ', with 
 I hypocritical mockers in Feafis, they gn u flitd 
 I upon we with their teeth : 20. For .hty fpcalr^ 
 I not peace, bnt they dtiife deceitful matters 
 I againji them that Are quiet in the L#ndr\ 
 
 Yet verfe 9. \_My Soul flmll be ]oful 
 I the Lord', it fliallriy,yce in his S.iliaiion : 
 1 0. All my Bones flsull fay, I , .0 is 
 
 I like unto thee, who deliverefl the poor from 
 him that is too Jh ong for him y yea 'he poor 
 and the needy from him that fyoilmb him.~\ 
 Though Friends be far oCr, the Lord is 
 nigh to them that are of a. broken heart, and 
 faveth fnch MS be of a contr 11 e Sp i 
 are the Afflictions of the Ri^isteov.s • huh 
 the Lord deliver eth him cm of t :em a!! t ~] 
 Pfel. 3+. 18, 19. The Lsrd red, 
 Sonl of his Servants; and none of than 
 thst rrufl in him fi*lt be defoiate.~] v. 22. 
 Therefore [/ will be gfkHymd rejyce in 
 his Mercy, for he hathconfideredmy trtu 
 ble, and hath known (ar.d owned ^ my Sid 
 in adverfuy : and hath not flint me in the 
 htndof the Enemy. — When n>y life was 
 [pent with grief, and my years with frgh- 
 ing\ my ftrtvgth f tiled becaufc of mint 
 iniquity, and my Tlvics were cor. fumed ; / 
 was a reproach among all mine Enemies, 
 bnt efpecially among my Neighbours, and 
 
8 3 Of Qonverfmg 
 
 a fear to mine Acquaintance \ they that 
 did fee me without fled fom me : I was ; 
 forgot i ck. } and as a dtadmanout of mind: 
 I was like a irol^n Vefjel ; / heard the 
 /lander of many : fear was on every fide ; 
 while the) too^counfel together again ft me^ 
 they devifed to take aw.^y my life : But I 
 tr lifted in the-:, O Lord: I [aid, Thou 
 art my God: my times are in thy hand: 
 deliver me from the hand of mine enemies , 
 and from them that perfecute me: Make 
 thy face to flnne upon thy Servant : Save 
 me for thy mercies fake. -— O how great is 
 thy gcotinefs which thou haft laid up for 
 them that fear thee, which than haft wrought 
 for them thxt truft in thee before the Sons 
 of Men ! Thou fa alt hide them in the fe- 
 cret of thy pre fence from the Pride of Man : 
 Thou (halt keep them fecretly in a pavilion 
 from theftrife of Tongues, Pi'al. 3 i.J Thus 
 God is with us when raen are fat from 
 !jS : or p.gainft us : His people find by 
 haj/py experience, that they are not alone. 
 Bccaufc he 1$ nigh them, evil frail not come 
 nigh them, unlefs as it worketh for their 
 good. He is their hiding place to pre- 
 ferve them from trouble : the great water- 
 floods faatl not come nigh them: he will 
 compafs them about with Songs of delive- 
 rance.'] Hal. 32. 6 j 7. 3. And 
 

 with God in folitude. S9 
 And as Cod i 
 , and Ejjit<er;t 
 for our holy convene. VVheuver our 
 Friends are, God is ftili at hand to be 
 the mod profitable, honourable Lnd de- 
 lightful O' ;-je£fc of our tl \q\ ghts. here 
 is enough in him to tak<? up.all the f-u ul- 
 ties of my fool. He that U but in a well 
 fbrnifhed Library, may find great and 
 excellent employment for his Thoughts 
 many years together : And fo may he 
 that liveth in the open World, and hath 
 all the vifible Works of G< d r o meditate 
 upon : But all this were nothing, if God 
 were not \\izfenfe of Booh ar.d Ctta 
 and the matter of all thefc noble Stu- 
 dies : He that is alone, a only 
 God himfclf to ftudy, hath the matter 
 and fenfe of all the Books a ;ures 
 in the World, to einpl " his thoi 
 upon. He neve nc< d to want matter for 
 his meditation, that hath Gc i.'tate 
 on. He need not want matter of Dif- 
 ■ (whether mental or vocal) that 
 of, though he have 
 n m the name ol any other Friend to men- 
 tion. All our 5 fife Sic c in 
 
 nt work. 
 The Soul of Man cannot have a 1 
 
 fweet 
 
90 Of Converging 
 
 fvvect and excellent v?ork than to lov^ 
 him: He wanteth neither work nor 
 pleafu v e, that in his folitude is ta- en up 
 in the believing contemplations of Eter- 
 nal Love, and of all his blefled Attributes'. 
 and Works, O then what happy anqj 
 delightful converfe may a Bciitver have 
 w T ith Gol\ alone! He is always prefenr, 
 and J ways at leifure to he fpoken with ; 
 and always willing of our accefs and 
 audience: He hath no ifitereftCrofi to 
 oir felicity, which (Kould move himto 
 reject us fas worldly great ones often 
 have ) He never mifur«derftand?th u? 5 
 nor chargeth that upon us whkh we were 
 never gu ly of": If we converfe with 
 Men, iheir Mj}*<k:s, and Inttrtfts^ and 
 PaffumS) and I fujficiencies, do make the 
 trouble lb gre t, and the benefit fofmall, 
 that many have become thereby aweary 
 of the Wcrl \ or of human Society, and 
 have fpent the icft of their days alone 
 in d fert p!ac:s. Indeed, fo much of 
 God as appears in Men, fo much is their 
 ctiftyerfc excellent and delightful*, and 
 theirs is the heft that have molt of God. 
 But there i< fo nuuh of vanitv, and felf, 
 anH flefh, and fin in the raoft or alj^f 
 of us, as very much dari-tneth our Light, 
 
 and 
 
ft* 
 
 with God in folk tide. 91 
 and dampcth the pleafure, >eih 
 
 the fruit of our Societies and Con 
 O how oft have 1 been folaceci in God, 
 when I found nothing but decei: 
 
 nek in the \Ycr!d ! How oir 
 he comforted me, when it was paft the 
 power of Man! How oft hah he relieved 
 :nd delivered rat, v.hen ail the help of 
 IVlan was vain! It h-th been my Stay 
 and Reft, to look to him, when the Crea- 
 ture hath been a broken Staff, and de- 
 ceitful Friends have been but as a bioken 
 Tcoth, or a Foot that is ou: of Joint 
 (as Solomon fpeaketh o> onfi ence in an 
 unfaithful man in time of trouble, Prov. 
 25 20.) Verily, as the \Vor?d were but 
 an horrid Dungeon wi.hout the- Sun, 
 lb it were a howling wildermC, a place 
 of no confiderabl Employment or De- 
 light, were it riot fhat in it we may 
 
 to God and do him Service, and 
 fomctiire be refrefhed vn i:h the light 
 cf h?s countenance, an J thecon mi nil ati- 
 ons of his 1 oe. Bl t of this more anon. 
 
 Vfe i\TI7 f'eour Example^&r.d our 
 
 VV £ ments. Let usnoW 
 
 W&Uowcr* *fC four to imitate 
 
 n this, and to Live 1 \ when 
 
 met 
 
92 OfConverfa* 
 
 neuhrfakc «,, and f0 koow that wf]ife ; 
 i-odumthns, we are n,t alone, nor in. 
 iM< en wh ' ,e h e forfakes us not. 
 
 wfc 1 ' H^Y " here Negatively. 
 what you muft not do. 2. /#£*«*$ 
 what you muft do; for the performance 
 or your duty in this imitation of Chrift. 
 ■ • You mud not make this anv pj ctence 
 tor the undervaluing of your ufeful 
 friends ; nor for your unthankfulnefs for 
 
 1 8 l Cat 3 B , enefit as a Godf V friend : nor 
 forthencglea of y our Duty in impro- 
 ving the Company and helpof Friends- 
 Two is better then one, The cammuni. 
 
 3£ ??Vr n ? heI P of tho * th ^ are' 
 wife and faithful, is a mercy highly to be 
 
 cfteemed And the undervaluing of it, is 
 at lead a fign of a declining Soul. 
 
 2. You muft ndt hence fetch any pre- 
 tence to flight your Friends, and difoh- 
 J'ge them, or neglect any duty that- you 
 owe them, or any means therein neceffary 
 to the continuation of their Fnendfl.ip. 
 
 3. You muft not caufelefly withdraw 
 trom humane fociety into Solitude. A 
 weanneU ofconverfe with- Men, is oft 
 conjundt with a wearincfs of our Duty: 
 And a retiring voluntarily into Sofitudfc 
 when God doth not call or drive us If 
 
 thcr 3 
 
with Gcd in folitnde. 9 J 
 |ther, is oft but a retiring from the p! ce 
 and work which God hath appointed us: 
 And confequcntly a retiring rather from 
 j God, than to God. Like fome idle Ser- 
 vants, that think they fhould not work fo 
 hard^ becaufe it is but Worldly hnfimfs^ 
 and think their M ! not Religi- 
 
 oufly by them, unlcfi they let them neg- 
 lctt their labour, jhat they m:,y fpend 
 more time in ferving God : as if it were 
 no ferving Cod to be faithful in their 
 Matters Service. 
 
 1 deny not but very holy perfons have 
 lived in a ftate of rer , hu- 
 mane convcrfr : In fuchcafei astheie it 
 may become a Duty, J. In cafe of Inch 
 perfecution as at prefent leaveth us no op- 
 portunity of ferving or honouring God 
 fo much in any other place or ftate. 
 
 2 In cafe that natural infirmity , or dif- 
 abiliry, or any other accident (hall nakc 
 one !efs Serviceable to God and his 
 Church i than he is in fol^ 
 
 In cafe he hath committed a fin fo 
 heinous and of indelible fcandal and re- 
 proach, as that it i not fit f< r the Ser- 
 vants of Chrift any more to receive him 
 into their local Communion, though he 
 
 Communion^ I 
 thir,k> fuch a cafe may be.) 4. In 
 
4. In cafe a man through cuftom and ill 
 company he fo to f >me fleffily 
 Luft, as that he is not able to bear thl 
 temptations th pit arc fi * wd 1 con* 
 ftrfe'y hue fa'deth by theminro .".c : 
 hehojb finning : l.i this caie the right 
 tpnd or eye is rruherto b? with, 
 than their Salvai ion. An J though ameer 
 reftraint by diftanci of temptations and 
 'opportunicic.- of finning, will not prove a 
 
 man I, nor five the foul 
 
 loveth rhe fin and fain would live ii \t\ 
 Y.t, j. Grace mav iomctime appear in 
 the ftrciigth. and iclf denyal w- ich i, e^ 
 crcifed in the very avoiding 
 ons, when yet pc epe . f ;i 
 
 not ftrength enough to h:ve ftood againft 
 thetc 
 
 And 2 Thediflance of temptations, &o,v 
 portuniry of feriousano frequent pdtaftJe- 
 ration, may be a m'caa t) he*p to (ince- 
 ri;y th t want "tz> 
 
 5. b\ cafe a man by a*c or ficknefs find 
 himfelf io near tc s that he hath 
 now a w.orej aftor his 
 frefent tftn i totndca- 
 
 any more the good of other s\ and find 
 vvithall, that [oiitnde will help him 
 preparations^ his Society being fuch as 
 
 would 
 
with um injoutude. 95 
 
 n cr him. In thefe /?:,v ca- 
 tbpfoie it lawful to retire from i 
 
 folitudt. 
 
 But when there is no fuch neceGity or 
 call, it bfually prcceedcih from one of 
 thefe vicious difternpers : I. From Co- 
 dizc and fea r c f fu fife I h e 
 
 s of Chrifc do hi he&ds, 
 
 f confeffing him en. 
 
 2. From a- laziflefs 1 nd v ea- 
 
 fsofdut; 'c 
 
 Servants hide their taktits, re. nding 
 ear of the L.-rd. 
 
 from our work, then 
 : : and to go out of the re ch of ig- 
 , contradittion and un« 
 C4H- 
 9«c* r Truth and Holy lives. So 
 
 s we co?.vr.ifj with, to 
 h-m w« owe forte ' 
 this is n to 
 
 • k, and :o hide our ielvcs 
 in f or Cell// c?s 
 
 :ing the ■ \ e L rd. 3. 
 
 O: it may prtc?c 1 r m ncc* impatience : 
 D3t hcai n, and 
 
 odly, they 
 e i gs, which by patience 
 they Ihould overcome. 4. Or it may 
 
 come . 
 
go uf convey \wg 
 
 come frc and mutability of mind, 
 
 and ribs condition 
 
 Ma v i nc converfe to 
 
 pleaie a< xtd paffionate mird j on 
 
 expeair. ; privacy, which in; 
 
 public k rhey cr>ul ! not find, npr is any 
 where to be found on Eirch. 5. And 
 ibme do it in Melancholy, mcerly to pleafe 
 a fick imagination^ wh exed \\ 
 
 company, and a lii [< afeth it felf in li- 
 ving as the pofftffed ong the 
 Tombs. 6. And iomtimes it proceed) 
 eth from felf ignorance^ and an unhnwbled 
 (late of a Soul : When men think much 
 better of th.mfelves thin others, they 
 think they can more comfortably converfe 
 with themfelvts than with others : Where- 
 , as if they well underftuod that they are 
 the vporji oxgreattjl enemies, or troubles to 
 themfelves, they would more fear their 
 own Company than ether mens : The-/ 
 would then c mfider what prou ', and 
 flefhly, IhcI worU'lv, ani fclfiib, and 
 d.forccrcd heart they are like to tarry 
 with them into their faljtude, and there 
 to be annoyed with from day to day : 
 And that the nearefl enemy is the worft, 
 and the nemtft, trouble is the great- 
 eft. 
 
 Thcfe 
 
with God in folitude. 97 
 
 Thefc vices or infirmities carry many 
 into folitudc •, and if they live where Po- 
 pi >Ti vanity may feduce them, they will 
 perhaps imagine, that they are ferving 
 God 9 and entring in perfection, when 
 they are but fitfully obeying their corrup- 
 tio s : and that they are advanced above 
 others in degrees of grace, while they 
 are pleating a difcafed fancy, and cutting 
 into a dangerous courfe of fin. No doubt 
 but the duties of a publick life are more 
 in number, and greater in weight, and 
 of more excellent confequence and ten- 
 dency (even to the mod publick good, 
 and greateft honour of God J than the du- 
 ties cf privacy or retirement. Vir bonus 
 eft commune bor.um : A good rrun is a com- 
 mon good And ^fr.ith Ser;eca)NuBa ejjent 
 tomrminia ntfi pars illorum ptrtineret ad 
 fajr] It every one have not fome (hare 
 cr i .'creft ia them, hr>w are the com- 
 mon ? Let me add thefe few Con' d^ 
 ons, to (hew yon the evil of voluntary un- 
 necessary Solitude. 
 
 1. You klb contribute to the honour of 
 you> Redeemer, and left promote h»^ King- 
 dom in the world> and lefs libfnve his 
 death and office, while*you do good but 
 to lew, and live but almofl toyourfei 
 
 F 2. You 
 
9 3 Of Convtrfing 
 
 2. You live in the poorcft exercife of the 
 grace of Chanty ; and therefore in a low 
 undcfirable condition. 
 
 3. You ,wi!l want the communion of 
 Siints, and benefit of publick ordinances 
 (for I account not zColledge life a Solita- 
 ry life.) And you will want the help of 
 the Charity, Graces and Gifts of others, 
 by which you might be benefited. 
 
 4. It will be a life offmaller comfort, 
 as it is a life of fmalier benefit to others. 
 They that do but little good (according 
 to their ability) rouft expeft but little 
 comfort. They haveufualiy moft peace 
 and comfort to thcmfelves, that are the 
 moft profitable to others. {Non potefl quif- 
 quam bene degere qui fe ttntum intuetnr : 
 Alteri vivas oportet,fi tihi vis vlvere .'Sen .3 
 jVo man can live well, that Uoketh but to 
 himjelf: Thou mnft live to another^ if thou 
 wilt live to thy [elf7\ 
 
 O the delight that there is in doing good 
 to many ! None knoweth it that hath not 
 tryed it: Not upon any account of Merit ; 
 but as it tleaftth God, and as Goodnefsit 
 p/f is amiable and fvveet ; and aswtri- 
 ceive by commnnicating ; and as we are un~ 
 der prornift } and as Charity makes all the 
 good that*s done to another to be to us as 
 w ownl 5, We 
 
with God in folitude. 99 
 
 5. We arcdark and partial, an v !hced- 
 lefs of our fclves, rnd hardly brought oc 
 kept in acquaintance with our hearts; 
 and therefore have the more need of the 
 eye of others : A nd even an enemies eye 
 raiy be ufeful, though maicious; and 
 may do us good while he intends us evil, 
 faith Bernard [Allium quod nemo vide? 
 nemo argmt : Vbi ant em non timetur repre- 
 henfor, feenms accedit tenater? licentiu* 
 perpetratur iniqaitas} \The evil that none, 
 fee /;, none reproveth : and where the re- 
 prover is net feared, the temper ccmeth 
 moit boldly, and the fin is committed the more 
 licemioHfly.2 It's hard to know thefpota 
 in our own face!-, when we haveno^/.i/i 
 or beholder to accqo.int us with them* 
 Salth Chryfujlm [Solitude is velameit 
 cm^imi z^torHniyhQ cover of all vices 3 In 
 company this cover is laid afide, and vice 
 being more naked, is more ajhamed- It 
 is beholders that cauiejtaw • which Soli* 
 tude is not acquainted with : And it's a 
 piece oiimpenitency rot to be framed o} r 
 
 6. And we are for the moll pan id 
 and fickiy. that we are unable /o 
 
 lubfift without the help of others. Sen. 
 
 Nemo eft ex imprudembns qui relinqni fibi 
 
 debet] wmijemen (or infants, or fick-Iikc 
 
 f 2 men 
 
ico Of Lonverfing 
 
 men) muft not be left to themftlves.~] And 
 Cod hath let fonic impoiency,iniiiffiden< y 
 andnectffi v upon all that (howd keep 
 men iociaLle, & make them acknowledge 
 their need of others, and be thankful for 
 afliftance from them, and be ready to do 
 good to others, as we would have others 
 do to us. He th&tfeeleth not the needof 
 others, is fo unhumbled as to have the 
 greater need oitheni. 
 
 7. Pride will have great advantage in 
 private, and Repentance great dif advan- 
 tage, while our fins fecm to be alldead,be- 
 caufc there is not a temptation to draw 
 them out, or an obferver to reprove 
 t h e m. {Tfi m din pattern quifqttefibi videt ur 
 & burnt is, donfc nullius hominum conjortio 
 fommifcetH/ ; ad naturam priftinam rever- 
 fur us qwsm inter pellaver it cujuftbet occafio- 
 wis commotio, inquit Caftiamii] Many a 
 man feems to himjelf patient and humble^ 
 yphile he keeps out of company} who would 
 return to his own nature if the commotion of 
 any occafion did but provoke him'] It's hard 
 to know what/w ox grace is in us, if we 
 liavc notfuch tryals as are not to be found 
 in Solitude. 
 
 8. Flying from the obfewtion and 
 
 judgment 
 
with God in folitude. ioi 
 Judgment of others, is a kind of felf-ac- 
 cafation ; as if we confeft our felves fo 
 bad as that we cannot ftand the tryal of 
 the Light.] Bonaconfcientiaturbam advo* 
 cat : Mdain folitndine anxiaeft & folli- 
 cita : (i honeftajunt que fact* omnesfciant ; 
 fiturpia^ quid refennemintm fcire : cum 
 tn fcias ! O te mifemm ft contemnis hue 
 tejltm: inqtiit Seneca^] That is [ A good 
 confeience will call in the croud (or witnef- 
 fes, not caring who fecth ;) A bad confer- 
 ence is anxious and follicitous even in foil* 
 tftde : If they be thing* honeft which thott 
 doe ft > let all men know : If the be dijhoneft, 
 what good doth it thee that no man elft 
 tyoweth it, whenthotikrioweftitthyfelf\ O 
 miferable man if thou difpife this vpitnefs /] 
 Something is fufpe&ed to be amif* with 
 thofe that are always*in their Chambers, 
 and are never fcen. Tell not men that 
 you cannot bear the light : It is he that 
 doethevil that hateth the light, left his 
 deeds fhould be reproved. 
 
 . S-'litudc is too like to T)eath y to be dt- 
 firable: He liveth that doth good •, and he is 
 deadthlX Kufelefs, \_Vtvit is qui multisufni 
 eft: Vivit is qn\ fentitur : qui veto lati- 
 tant dh torpent, mortem [nam antece(ferint y 
 inqmt S en t "\[^He liveth that is profitable to 
 
 F 3 many 
 
102 Of Convey fwg 
 
 many : He livsth that is olferz'ed or per- 
 ceived : but they that lye hid And drew fie do 
 t anticipate their death f] And it is the m#ft 
 culpable death, and therefore thr 
 \ to have Life, and not to nfe it. 
 
 I o. A life of holy Communion is likeft unto 
 'Heavex, where none (hall befolitary, 
 bat ail as members of the Heavenh 
 falem, fhall in harmony Love anci 
 their Maker. 
 
 ThefeReafons fcem tome fufficient to 
 Tatifie you that no man (hould choofe a Soli* 
 tude without. a Jpecial mceffity or call: nor 
 yet fhould it be taken for a life of greater 
 perfection, then a faithful ferving of God 
 in publicly, and doing gcodto more. 
 
 I Shall now come to the Affirmative^ 
 and tell yo a for all this, that \If God 
 call us into Solitude^ or men for fake ns, we 
 may rejoice in this, that we are not alone y 
 bat the Father is with hs7\ Fear not fuch 
 Sohtah y but be ready to improve it, if 
 you b: Ciftupon t. If God be your God, 
 re n lied to you in Chrift, and his Spi- 
 rit be in you, you are provided for Soli- 
 tude, and need not fear if all the World 
 (hould caft you off. If you be ban idled, 
 
 imprifoncd 
 
with God in folitttde. I o 3 
 
 ^rifoned, or left alone, it is but a Re- 
 laxation from your greateft labour? • 
 which though you may notcaft off your 
 fclvcs, you may lawfully be fenfible of 
 yo.jr eafc, if God take off your Burden. 
 It is but a c§0ation from your fharpeft 
 
 flicis, and removal from a multitude of 
 g\ at Temptations. And though you may 
 not covatdly retreat or (hift your felvcs 
 from the Fight and danger, yet if God 
 will diipenfe with you, and let you live 
 in greater pe^ce andfafety, you have no 
 caufe to murmur at his dealing. A Fruit 
 Tree thatgroweth by the high-way fide, 
 doth fcldota keep its fruit to ripenefs, 
 while fa many Paflengers have each his 
 ftone or Cudgel to caft at it: Seneca 
 could fay ^Nanquam 4 turba mores quo* 
 extkli refer : Aliqmdex to qv.od compofui 
 
 jatnr ; aliquid ex his qua finavi redit : 
 lnimica eft mnltornm atid] I mver 
 
 faring home well from a Crowd the manners 
 which I took^ out with me : Something it 
 difoidered ofth.it which I had Jet in order: 
 
 r.ethinn of that which I had banified doth 
 return : T,jc co^ie fttion of many 1 find an 
 enemy to mef\ O how many vain and foo* 
 lifh words corrupt the mirids of thofe 
 that converie with an ungodly World, 
 F 4 when 
 
104 yf tonverjmg 
 
 when your Ears and Minds who live ir 
 Solitude, arc free from fuch Temptations ; 
 You live not in fo corrupt an Air as they j 
 You hear not the filthy nbbald Speeches, 
 which fight againft modefty and chaftity, 
 and are the bellows of Luft: You hear 
 notthedifcontented complaining words 
 of the impatient ; nor the paflionate pro 
 Poking words of the offended ; nor the 
 wrangling quarrelfom words of the con 
 tentious; nor the cenforious, or fl.^nde- 
 rous, or reproachful words of the mali- 
 cious, who think it their intereftto have 
 their Brethren taken to be bad, and to 
 have others hate them, becaufe they them 
 felves hate them-, and who are as zealous 
 to quench the Charity of others, when 
 it is deftroyed in themfelves, as holy 
 perfons are zealous to provoke others to 
 Love, which dweVcrh and ru'ech in them- 
 felves. In your Solitude with God, you 
 (hail not hear the Ives and malicious re- 
 viling* of the ungodly againft the genera- 
 tion of the j.ill: Nor the fuNtile cheating 
 Words of Hercticks, who being themfelves 
 -deceived, would deceive others of their 
 Fo ith, and corrupr their lives. You (hall 
 not there be diftraflcd with the noife and 
 clamours of contending uncharitable pro- 
 
 feflbrs 
 
with God in folitude. IOJ 
 
 feflbrs cf Religion, endeavouring to make 
 odious firft the Opinions, and then the 
 perfons of one another : one laying, here 
 is the Church, and another, there is the 
 Church : One laying, This is the true 
 Church Government, and another faying 
 Nay, but that is it ; One faying, God will 
 be worfhipped thus, and another, not fo, 
 but thus or thus : You (hall not there be 
 drawn tofie'e with one againft another, 
 nor fo joyn with any fattion, or be guil- 
 fcy of divifions: You (hall not be troub- 
 led with theCath* and Blafphemies of the 
 wicked, nor with the imprudent miscar- 
 riages of the Weak} with thePerfecu- 
 tions of Enemies, or the falling out of 
 Friends. You fhall not fee the cruelty 
 of proud OpprefTors, that fet up lyes by 
 armed violence, and care not what they 
 fay or do, nor how much other men are 
 injured or fuffer, fo that themfelves may 
 tyrannize, and their wills and words may 
 rule the World, when they do fo un- 
 happily rulethemfelvc?. In your folitude 
 with God, you fhall not fee the profperi- 
 ty of the wicked to move you to envy f 
 nor thcadverlity ofthj jufl: to be your 
 grief: You fhall fee no Worldly pomp 
 and fplcndor to befool you ^ nor adorn- 
 F 5 cd 
 
106 Of Converfing 
 
 cd beauty to entice you, nor wafting ca 
 lamitics to afflidt you : You (hall not hear 
 the laughter of Fools, nor the Tick mans 
 groans, nor the wronged mans Com- 
 plaints, nor the poor mans murmurings, 
 nor the proud mans boaftings, nor the 
 angry mans abufive ragings. As you lofe 
 the help of your gracious friends, fo you 
 are freed from the fruits of their pecvifh- 
 Tiefs and paffions ", of their differing opin- 
 ion and ways and tempers ; of their in- 
 equality, unfuitablenvfs, and contrarie- 
 ty of minds orinterefts-, of their levity 
 and unconftancy, and the powerful temp- 
 tations of their friendfhip, to draw you 
 to the errors or other fins which they are 
 tainted with themfelves. In a word, 
 you are there half delivered from the 
 VANITY and VEXATION of 
 the world; and were it not that you are 
 yet undelivered from your fclves, and 
 that you take diftempered corrupted 
 hearts with you, O what a felicity would 
 your folitude be ! But, alas, we cannot 
 overrun our own difeafes, we rauft carry 
 with us the remnants of our corrupted na- 
 ture i our deadnefs, and dulnefs, our 
 felfi-hnefs and earthly minds, our impati- 
 | ence and difcontents^ and worft of all, 
 
 our 
 
with God mfolitude. 1 07 
 
 our lamentable wcaknefs of faith and 
 love and heavenly mindednefs, and out 
 ftrangenefs to God, and backwardnefs 
 to the matters of eternal life. O that I 
 could efcape thefe, though I were in the 
 
 ~ds of the cruelleft enemies! O that 
 fucha heart could be left behind ! How 
 gladly would I overran both houfe, and 
 Jand, and honour, and all fenfual delights, 
 that 1 might but overrun it ! O where 
 is the place where there is none of this 
 darknefs, nor difaffeftion, nor diftance, 
 nor cftrangednefs from God ! Oth^tl 
 
 :;v it ! O that I could find it ! O that I 
 might there dwell! though I fliould ne- 
 ver more fee the fcce of mortals ; nor e- 
 ver hear a human Voice, nor ever tafte 
 of the delights offlefh ! Alas, foolilh Soul : 
 fuch a place therein, chat hath 'all this, 
 and more than this : But it isntot in a 
 'Wilderncfs,but in Paradife, not here on 
 Earth, but above with Chrift ! And yet 
 am I fo bath to d:c ? vet am I no more 
 defirousof the bl fifed day, when I (hall 
 'be unclonhed of flc.Ti a ) dc;ath, 
 
 what an Enemy art thou even to my Soul/ 
 
 affrighting me from the pt my 
 
 Lord, and hindring my dcfires and wif- 
 liagncls to be gone, thou wronged me 
 
 much 
 
io8 Of Converftng 
 
 much more, than by laying tny flefh to 
 rot in darknefs. Fain I would know God, 
 and fain I would more love him and enjoy 
 him : But O this hurtful love of life ! O 
 this unreafonable fear of dying, detaineth 
 my defires from prefling on to the happy 
 place where all this may be had / O 
 wretched man that I am, who fhall deli- 
 ver me from this body of death ! this car- 
 nal unbelieving heart, that fometime can 
 think more delightfully of a Wildtrnefs 
 then of Heaven \ that can go feek after 
 God indefert folitude, among the Birds 
 and Beafts and Trees, and yet is fo back- 
 ward to be loofed from flefh that I may 
 find him and enjoy him in the World of 
 glory : Can I expeft that Heaven come 
 down to Earth ! and that the Lord of 
 glory fhould remove his Court, and ei- 
 ther leave the retinue of his Cekftial 
 Courtiers, or bring them all down into 
 this droffy World offleth and fin, and 
 this to fatisfie my fleflily foolifh mind ! 
 Or can I cxpedi the tranflation of Henoch 
 or the Chariot of Elias f Is it not enough 
 that my Lord hath conquered Death, 
 and fan&ifyed the paflage, and prepa- 
 red the place^ of my perpetual abode. 
 [Well ! for all this, though a Wildermfs 
 
 is 
 
with God in folitude. 109 
 
 is vet Heaven, it fhall be fweet and 
 welcom for lYtfak* of Heaven, if ther.ee 
 1 may but have a clearer profpeft of it : 
 and if by retiring from the crowd and 
 noifc of Folly, I may but be more com- 
 pofed and better difpofed to converiea- 
 bove, and toufe my Faith (alas, my too 
 weak languid Faith) until the beatifical 
 Vifion and Fruition cone. If there may- 
 be but more of God, or readier accets 
 to him, or more heart quickning fkmes 
 of Love, or more hem-comforting in- 
 timations of his Favour, in a wildernefs 
 than in a City, in a Prilbn than in a Pa- 
 lace •, let that Wildernefs be my City, 
 and let that Priibn be my Palace, white 
 1 muft abide on Earth. If in folitudc 
 I may have Henochs walk with God, I 
 fhall in due feafon have fuch a tranflati- 
 on as (hall bring me to the fame felicity 
 which he enjoyeth : And in the mean time 
 as well as after, it U no incomrr.odity, if 
 by mortal eyes 1 be feen no more. If the 
 Chariot of contemplation will in folitude 
 raife me to more believing affeftionate 
 converfe with Heaven, than I could ex- 
 ped in Tumult* and Ten ptatiors, it 
 fhall reconcile me unto folitude, and make 
 it my Paradifc on Earth, till Angels 
 
 inftead 
 
no Of Converfing 
 
 inftead of the Chariot of BtidSj fliali 
 convey me to the pretence of my glori- 
 fied Head, i;i the Celeftial Paradifc. 
 
 Object. Bm it is grievous to one that 
 hath been itfed to much company , to be alone. 
 
 Anj'w. Company may ib life you, that 
 it may be more g ievous to you not to 
 be a! one. The Society of Wafps and 
 Serpents may be fpared j and Bees them- 
 felvcs have iuch Stings as make fomethat; 
 have felt them think' they bought the; 
 hony dear. 
 
 But can you fay, you are alone ^ while 
 .you are with God f Is his prefence % no- 
 thing to you? Doth ic not fignifie more 
 than the company of all Men in the 
 world ? Saith Hierom^ [Sapiens nmquam 
 foists effe potej} : habet enim fecum oranes 
 
 quifunty & cjiiif Her ant boni & fihomi- 
 
 num fit inofia y loquitur cum Deo] viz. 
 A wife man cmnot be alone : for he hath 
 with him the good men that are or have been 
 
 And if there be a want of men^ he 
 
 fyeakf with God.] 'He fhould rather have 
 faid, There can be no want of man, when 
 we may, fpea ! ^ with God: And were it 
 not that God is here revealed to us as 
 inagiafs, and that we do covcrfe with 
 God in Man, we fhould think human 
 converfe little worth, Objcft. 
 
with God in folitttde. 1 1 1 
 
 ech O but Solitude is difconfulau 
 to a fociablc Mind* 
 
 Jnfa. But the mod deferable Society 
 is no Solitude: Saith Hiercrx, [Infiiita 
 eremivaftitas te ferret ? fed tit ^Paradifnm 
 ftente dcambnU : Quotiefcunqne cooit^tiane 
 yc mente illuc conjcende-i ( y totics in eremo 
 non eris~] that is [_ Poth the infinite zafinefs 
 of the vcildernefsterrif>e thee? But do thou 
 (afcend) in mind and Vtalk^ in Paradife : 
 jis oft as thou acendeft thither in thought 
 ank mind y fo oft thou fliait not be t . 
 wilder nefs.~^ If God be nothing to thee, 
 thou art not a ChrifiUn but an Atheijt. 
 If God he God to thee, he is A ] \ in all to. 
 thee \ and then fhould not his prdence 
 flcad of all? O that I might get 
 one ftep nearer unto God, though I re- 
 ceded many from all the world! Othat 
 I could find that p!acc o 
 .where a Soul may ha oft accefs 
 
 unto him, and fulled knowledgc-and en- 
 joyment of him. j more 
 law the face of Friends! i (Viouid cheer- 
 fully iay i j 
 
 not alone \ for the l .;ithme.] And 
 
 I fhould fay fo for thefr U< >iiow- 
 
 ing. 
 
 I . If God be vpith mc 7 the Maker, and 
 
 Ruler, 
 
U2 Of Converfmg 
 
 Ruler , and Difaofer of all is with me : So 
 that all things are virtually with me in 
 him. I have that in Gold and Jewels 
 which I fceffl to want in Silver, Lead, 
 and Drofs, I can wsnt no Friend it God 
 vouchfafe to be my Friend ^ and I can 
 enjoy no benefit by all my Friends, if 
 God be my Enemy. I need not fear the 
 greated Enemies, if God be reconciled 
 to me. I (hall not mifs the light of the. 
 Candle, if I have this blcfled Sun. The 
 Creature is nothing but what it is from 
 God, and in God : And it is worth no- 
 thing, or good for nothing, bit what it's 
 worth in order unto God, as it declarcth 
 him, and helps the Soul to know him, 
 fervehim, or draw nearer to him: As it 
 is Idolatry in the unhappy worldling, to 
 third aterthe Creature with the neglett 
 of God, and fo to make the world his 
 God ; fo doth it favour of the fame 
 hainous fin to lament our lofs of Crea- 
 tures more than thedifpleafure of God. 
 If God be my Enemy, or I am fallen un- 
 der his indignation, I have then fo much 
 greater matters to lament than the lofs, 
 or abfence, or frowns of Man, as fhould 
 almoft make mc forget that there is fuch 
 a thing as man to be regarded : But if 
 God be my Father, and my Friend in 
 
 Chrifh 
 
with Godinfolitude. iij 
 
 Cbrift, J have then lb much to think of 
 with delight, and to recreate and con- 
 tent my Soul, is will proclaim it mod 
 incongruous and abfurd to lament inor- 
 dinately the abitnee of a worm, while 
 I have hi- Love and Prefencewho is All 
 in All. If God cannot content me, and 
 be not enough for me, how is he then 
 my God ? or how fball he be my Hea- 
 ven an:! everl.ifting Happinefs? 
 
 2. If God be with me, he is with 
 Hie to whom I am abiblutc'y devoted. 
 f I am wholly hi<?, and have acknowledg- 
 ed his intereft in me, and longsgo dif- 
 clairred all Ufurpers, and repented of 
 Alienations, and unn fcrvedly rcfi,,neJ 
 my fclfto him : And where (Ti< ul I dwell 
 but with him that is my owner, and with 
 whom I have made the fokmneft Cove- 
 nant th?.t ever I made ? I never gave 
 my ft If to any other, but in (uborUjna- 
 tion tohim,and whhafa/vo foi his higheft 
 invio a: le right. Where fhogld my go's 
 be bit in my ownhoufc? With whooo 
 lhou\a a fervam dwell but with hisMafter? 
 rnd Wife, bur with her Husband ? ind 
 Ch Idrcn but with their Father? I am 
 ntarlicr related to my God and to my Sa- 
 viour,than I am to any of my Relations in 
 
 this 
 
IF4 Of Convey fwg 
 
 this World. I owe more to him than 
 toafkheW rid: I have renounced all the 
 World, as hey (land in any competition 
 or conparifon vvithhim*, aid cm I want 
 their company then while I am with 
 him? How fh:ll I hate Father and Mo- 
 ther, and Wife and Children, and Bro- 
 ther and Suler for his fdke, if I cannot 
 fvare them, or be without them to en- 
 joy him? To hate them is but to ufe 
 them as Men do hated things, that is, to 
 caft them away with contempt as they 
 would alienate mc from Ghvift, and t£ 
 cleave to him, and be fatisfied in him a- 
 lone. I an now married to Chnft, and 
 therefore mud chear fully leave Father and 
 Mother, and ay native place, and all to 
 cleave to him : And with who ri fhould 
 I now delight to d well,but with him who 
 hath fateen me into foncar relation, to be, 
 as it were, one Flefli with him 1 O my 
 dear Lord, hide not thouthy face from 
 an unkiod an unworthy firmer ! Let me 
 but ( well with thee and fee thy face, 
 an 4 feel the s e bracements of thv 
 
 Love v an J then let roe be cart off by ail 
 the woi Id, i fee it meeteft for me -, 
 
 or let a:! other friends be where they 
 Will, fo that my Soul may be with thee: 
 
 I have 
 
with God infolitude. 115 
 J have agreed for thy fake to forfake all, 
 even the deaieft that fhall (land againft 
 thee \ and I rclolve by thy grace to^ftand 
 to this Agreement. 
 
 3. If God be vptth me, I am not alone % 
 for he is with me that leveth me beft.~] The 
 Love of all the Friends on Earth is no- 
 thing to his Lo<e. O how plainly hath 
 he declared that he loveth me, in the 
 ftrange condefcention, the Sufferngs, 
 Death, ana Interceflion of his Son ? What 
 Love hath he declared in the communi- 
 cation? of his Spirit, and the operations 
 of his Grace, and the near Relations into 
 which he brought me ? What Love h:th 
 he declared in the com fe of his Pn vi cn- 
 ces? In many and wonderful prefcrvcUi- 
 ons anc deliverances ? In thecorduft of 
 his Wiidom, and in a Li e of Mercies? 
 What Love appcamh in his precious " 
 PronJfes, and the g'o ious rrovifiors he 
 hath mrde forme with himfclfto ali eter- 
 nity ? O my L<».d, 1 am ail arrcd t u .at 
 thy Love is lb mui I fofl \ :h. t it hath no 
 better return from an unkind unthankful 
 hem ; that I ara not more -delighted in 
 thee, and fwaikwed up in the contemp- 
 lation of thy Love \ I can contentedly 
 let go the Society and converfe of all 
 
 others, 
 
Ii6 Of Converging 
 
 others, for the convene of fome 01 
 bofom Friend, that is dearer to metta 
 they all, as Jonathan to David : An 
 can I not much more be fatiaficd in the 
 alone, and let go all if i m >y c>ntmu 
 with thee? My very Dog will gUdl 
 forfnke all the Town, and all Perforv i 
 the world, to follow me alone! An 
 have I not yet fomd fo much Lo/e am 
 Goo. nefs in thee my dear and blefTec! 
 God, as to be willing to converlc a!on<] 
 with thee ? All men delight mod in thii 
 company of thole that love them beft 
 They choofe not to converfe with th 
 Multitude when they look for folace an* 
 content, but with chcir deareft Friends;' 
 And fliould aftv be fo dj?r to me as God ? 
 O were not thy Love unworthily neg* 
 leftedb/ an un tankful heart, I Oiould 
 never be fo unfatisfie-.i »n 'h?e, butfl\)u!d 
 take up, or feek mv comforts in thee : I 
 ftiould then fav, Whonhavc 1 in Hea- 
 ven but thee, and there is no-ic on Earth 
 that Ide^re >c fides rh^e! Though noti 
 orly mv Fi iends, but my Fle»Ti an ; Heart | 
 themfelve, fh u'i fail me, it is thou that 
 will ftiil be the ftrength of my heart, 
 and my potion forev>r: it is good 
 therefore for me to draw near to thee, 
 
 how 
 
 A 
 
'with God in folitude. 117 
 
 ow far focver I nm from Man: O let 
 ic there dwell where thou wilt not be 
 :range, for thy loving kindneis is better 
 ban life, Inftead of the multitude of 
 if turmoi'ing th ughts, let me be taken 
 p in the bdicving views of thy recon- 
 iled Face, and in the glad Attendance 
 pon thy Grace •, or at leaft in the raul- 
 ituce of my thoughts within me, let 
 hy celeftial comforts delight my iouf. 
 -et me dwell as in thy Family, and 
 i,hen I awake, let me be (till with thee ! 
 ,et me go no whither but where I am 
 ill following thee: Let me do nothing 
 Hit thy v*ork, nor ferve any other but 
 /hen I may truly call it alerving thee: 
 ct me hear nothing but thy voice, and 
 t me know thv voice by wharcver im- 
 minent thou fh k 'peak; Let me never 
 :e a: y thing 1 uc rhv iclf and the glafs 
 hat repreientcth thee., and the Bo<-k* in 
 1 which I may re*d thy Name: And 
 :t me never play with rheoutvfidc, and 
 <z on Wort's and Let ers as infignifi- 
 ant, and not oHf rve 'h\ Name which 
 . thefenfe. Whether it be in cor. pany 
 r in folitude, ht mc b c mtinually with 
 bee, androthou\o thiafc to hoi: me 
 y my right hand ; And guide me with 
 
 thy 
 
Ii8 Of Converging 
 
 thy counfcl, and after waids receive rr 
 unto thy Glorv, Pfol. 73- 2,3, 24,25,2< 
 28, Pfd. 63.3. 
 
 4. If God be with me I am not alone 
 for / jhall be with him xvhofe Love is 
 greater ufe and bentft to me, than the loi 
 of all my Friends in the world. Their Lo\ 
 may perhaps be forae little comfor 
 as it floweth from His: But it ' 
 His Love by which and upon whic 1 
 I Live. It U His Love that gives or 
 Life and Time^ and e i/)$ and Fcol 
 and Prefervation , that gives ire Bock? 
 gi esme books and giveth me underftanc 
 ing: that gi -eth me provifion, andfovcf 
 me from turnip it to oernicious flefhl 
 nefs and excels : that giveth me even m 
 friends then f !v s, and iaveth me froi 
 thatabulc v them torn 
 
 worietl un 3 the 
 
 the Air is not Jb uleful or needful to rac.1 
 his Love. The ! ove of all my frieni! 
 cannor make me well when lam fick : ] 
 cannot forgive the f nkWeft of my fins*, nc 
 yet a-fTure me of Gods forgivenefs : ] 
 cannot heal: ies of my foul, no 
 
 ' give a folic! laftiAg peace to the confeiene 
 which is troubled: If all my friends ftan< 
 about me when lam dying, they canno 
 
 m 
 
with God infolitude. 119 
 
 ake away the fears of death, nor feci, re 
 (Tage to everlsftmg life: Death 
 vill be Death (till, and danger will be < an- 
 ;er, when all'my friends have done their 
 feft. But my Almighty friend is Alliuf- 
 penr: He can prevent myficknefs, or 
 icbuke and cure it,or make it fo good to 
 ic, that I (hall thank him for it : He can 
 ilot out my v , andforgve 
 
 11 my fin ; and juftifie me when the world 
 fnd my conidence do condemn me: He 
 an teach me to believe, to repent, to 
 ray, to hope, to iuffer, arid to ever- 
 ome : He can quiet my foul in the mid ft 
 ►f trouble, and give me a well groune'ed 
 verlafting peace, and a joy which no man 
 an tak? from me. He can deliver me 
 rom all the corruptions and diftempers 
 ►f my froward heart •, and eaie me and 
 rcurc me in the troublcfcm *war which 
 > daily managed in my bread. He can 
 lake it as cafie a thing t > dye, as to lye 
 own and take my reil when I am weary, 
 >r to uncrefs me at night and goto bed. 
 rle can teach Death to layby its rerrible 
 1 andtoipeakwith a mild and com- 
 ic voicc,& to bring me the joyfuileft 
 :ydings that ever came unto my ears *, and 
 :o preach to me the laft and Iwcctcft Ser- 
 mon, 
 
120 Of Converfmg 
 
 mon, even the fame that o ur Saviour prea- 
 ched on the Crofs \_Ln'<e 2^. 43. Verily 
 I fay unto thee. To day $1) alt thou be with 
 Chriftin Pa *difc.~] 
 
 And is th s the difference between the 
 Love of man and of God} And yet do I 
 lament the lof.* of man ! And yet am I fc 
 backward to lonverfe wivh God, and to 
 be facisfied in his Love alone! Ah my 
 God, how juftly mayeil thou withhold 
 that Love whfch I thus undervalue:, and 
 refufc that converfe which I have fir ft re- 
 futed ? and turn me over to man, to Glly 
 man, to finful man, whole converfe I lb 
 muchrdefire, till 1 have learnt by dear ex- 
 perience the difference between man and 
 God, and between an Earthly and an 
 Heavenly frien< ! ! Alas, have 1 not tvy- 
 cd it oft enough, to have known it k- t- 
 ter before this ay ! Have I not ofte- 
 nough found \vh t man is in a time of 
 tryal ! Have I not been told it over and 
 over, and told it to the quick, by deceit- 
 ful friends, by felf-feeking friend*, by 
 mutable, erroneous, deceived, fcanda- 
 ious, ba'kflding friends, by proud and 
 felfconceitcd friends) by paffionate> 
 q'jarrelfom> vexatious friends, b< felf- 
 grieved, troubled friends, that have but 
 
 brought 
 
with God in folitude. 121 
 
 broughtme all their calamities and griefs 
 to be additions to my own-, by tempting 
 friends, that have drawn me to fin more 
 effectually than enemies ; by tender, 
 faithful, but unable friends, that have 
 but fetcht fire from my calamities and 
 forrows to kindle their own, not equally 
 fliaring, bat each one taking all my trou- 
 ble entirely to himfelf: that have been 
 wiling* but injnjficient to relieve me; and 
 therefore the greater was their Love, the 
 greater was rheir own, a .id confequent- 
 ly mine affliction , that would have been 
 with me, but could nor, thar would fan 
 ha\e cafed my pain, and (lengthened 
 mv languifhing body, but could not; 
 would fain have removed all my. 
 troubles, and comforted my caft down 
 mind, bit could not. O how often have 
 I found that humane friendfhip is a fweet 
 j£$pccl > our woe; a beloved 
 
 calamity, and an auction which nature 
 tyil] not be without, not becaufe it Lovetlj 
 evily nor becaufe it is wholly deceived in 
 its choice ( for there is Good in friendjljip^ 
 Iclhht in holy Love) but becaufe 
 the Goid which is here accompanied with 
 fo much evilj is the beginn ng of a more 
 high and durable frcndiiiip, and pointetfi 
 G us 
 
122 Of Converging 
 
 us up to the blefled delightful fociety 
 and convcrfe which in the heavenly Jem- 
 fakm we fliall have with Chrift. 
 
 But O how much better have I found 
 the friendfhip of the AU-tuflkient God/ 
 His Love hath not only pstited me, but 
 relieved me : He hath not only been as 
 it were ajfliUed with me in my affii&ions, 
 but he hath delivered me leafonably, and 
 powerfully, and fweetly hath he delivered 
 me : And when he had once told me that 
 my affli&ions were his own, 1 had no rea- 
 fon to doubt of a deliverance. Mv bur- 
 dened mind hath been eafed by his Love, 
 whiih was but more burdened by the 
 fruitlcfs Love of all my friends. Oft 
 have I come to man for help, and cafe, 
 and comfort, and gone away as from an 
 empty Ctftern, that had no water to 
 cool my third \ bur God ha r h been a 
 prefent help : Could I but get near him % 
 I was lure of Light, how great loever 
 ivas my former darknefs : Could 1 but 
 'igetnear him y I wasfure of warming quick- 
 ning Life, how dead foever I had been 
 before: But all my mifery was that I 
 could not get near him! My darkened e-j 
 ftranged guilty foul, could not get quiet* 
 'ingandfatisfying acquaintance : My lum. 
 
 pifll 
 
with God in fotitude. 12} 
 pifh heart lay dead on eanh, and would 
 notftir, or quickly fall down again, if by 
 any Celeftial force it began to be crawn 
 up, and move a little towards him: My 
 carnal mind was entangled in diverting 
 vanities : And thus I have been kept frr-m 
 communion with my God. Kept ! not 
 by force or humane tyranny ; n t by bars 
 or bolts, or diftancc of a phce, or by 
 the lownefs of my condition*, nor by 
 any mifreprefentations or reproach of 
 man-, but, alas, bymyfdf, bythedark- 
 nefs and deadnets, andfluggifhnefs and 
 earthlinef9, and flefhlineU, an d paffions 
 of a naughty heart. Thcle have been 
 my bars, and bolts, andjaylois; Thefc 
 ar: they that have k> pt me from my God : 
 Had it not been for theie I might have got 
 nearer to him • I might have walkt with 
 him, and dwelt with him-, yea dwelt in 
 him, and he in me : and then Ifhouldnot 
 have mift any friends, nor felt mine ene- 
 mies: And is it my finful diftance from 
 my God that hath been my lofs, my wil- 
 dernefs, my woe ! And is it a nearer ad- 
 mittance to the prefence of his Love that 
 rouftbe my recovery and my joy, if ever I 
 attain to joy! O then my foul, lay hold 
 on Chrift the Reconciler, and in him and 
 Q2 by 
 
124 Of Converfing 
 
 by him draw ner.to God: And ceafe 
 from man whofc breath is in his noftrils : 
 Love God in his Saint?, and delightfully 
 convcrfe with Chrift in them, while thou 
 haft opportunity. But Remember thou 
 Livcft not upon them, or on their Love, 
 but upon God, and therefore defire their 
 Company but for His : And if thou have 
 His^ be content if thou have not theirs. 
 
 He wants not man that enjoyeth God. 
 Gather up all the Love, and Thoughts, 
 and Defircs which have been fcattered 
 and loft upon the Creatures, and fet 
 them all on God himfelf, and prefs 
 into his prefence, and converfe with him, 
 and thou (halt find the miftake of thy 
 prefent difcontents, and fweet experience 
 (hall tell thee thou haft made a happy 
 change. 
 
 5* If God be with me y I am not alone\ 
 bee a fife he is with me with whom my great- 
 eft bnfmefs lyeth: And what company I 
 fhould I defiie, but theirs with whom I 
 have my daily neceffary work to do ? I 
 have more to do with God, than with all 
 the World : Yea more and greater bufi- 
 nefs with him in one day, than with all 
 the World in all my life. I have bufinefs 
 with man about houfc,or lands, or food, 
 
 or 
 
with God in folitude. 125 
 or raiment, or labour, or journying, or 
 Recreations, about fociety arid publick 
 peace : But what are thefe to my buQ- 
 ncli with God ! Indeed with holy men I 
 have holy Bufinef*; but that is but as 
 they are Meflengrs from God, and come 
 to me on his bufinefs, and fo they muft 
 be deadly welcome: But even then my 
 s is much more wirh God then 
 with them • with him that lent them, then 
 with the Meflenger. Indeed my bufinefs 
 with God is fo great, that If I had not a 
 Mediator to encourage and afiift mc, to 
 do mv wirk *nd procure me acceptance, 
 the thoughts of it would overwhelm my 
 Sou*. 
 
 O therefore rov Soul, let man (land by ; 
 It is the Eternal God that I have to do 
 with : And with whom am I to tr an fa ft in 
 this little time the bufinefs of my cndlefs 
 li c I have to deal wirh Go 1 through 
 Ch: ft, for the pudon of my fins, of 
 
 great and grievous fins ; and wo to 
 me if 1 fpced not, that ever I was born 1 
 I have feme hopes of pardon, but inter- 
 
 t wkh many perplexing fears; 1 have 
 evidences much blotted, and r.ct cafily 
 
 eiftood ;I want aflurance that he i^ in- 
 deed my Father, and reconciled to mc, 
 G 3 and 
 
126 Of Converging 
 
 and will receive me to himfclf when the 
 World forlaketh me : I have many hq- 
 guifhmg gnces to he ftrengthened; and 
 alas, what radicated, obftinate, vexatious 
 corruptions to he cured ! Can I look in- 
 to my hem, into iuch an unbelieving, 
 dead, and earthly heart, into fuch a proud 
 and peevish and difordered heart, into 
 fuch a trembling, rerplexrd, felf*ac^ufing 
 heart, and yet -not u: derftandhow gieat 
 my hufinefs is with Col ! Can I perufc 
 my fins, or fed ny wants, and (ink un- 
 der my wtakncfT^ and vet not » if ern 
 how g eat mv bjfnefs is with God! 
 Can I 1 >o< b^ck upon all the time that I 
 h2ve loft, and all the gr.ee that 1 un- 
 thin fully refitted*, and all -he mercies 
 that { trod under foot, or foo'd away, 
 and c^n I lonk before me and fee how 
 ne.^r my time is to an end, an ! yet not un- 
 derfta.id hiw great my bufwef, is with 
 God •, Can I think of the malice and di- 
 ligence of Satan, the number, power and 
 fcbtiltv of mine Enemies the many flares 
 and dangers that are ftill before me, the 
 ftreng h and number of temptations, and 
 m r giorance, un • archfu'nefsand weik* 
 n f to refill, and ycc not know that my 
 grcateft bufinels is with God : Can I feel 
 
 my 
 
with God wfolitude. 127 
 
 mv afflictions and lament them, and think 
 my burden greater than I can bear, and 
 fin char man cannot relieve me^ can I 
 go mourning in the heavinefsof my fouf, 
 and water my Bed with Tears, and fill the 
 air with mv groans and lamentations, or 
 feci my foul overwhelmed within me, fo 
 that my words are intercepted, and I am 
 re ier to bre*k than fpeak, and yet not 
 pe:c:ive :hat my greateftbufinefs fs with 
 Go : ? Can I think of dying ? Can I draw 
 near to judgment? Can I think of ever- 
 la^i g joys in H *aven ? and of everlaft- 
 ing pan in Hell, and vet not feel that my 
 greateft bufinefb is with God ? O then, 
 my foul, the cafe is eafily refolved, with 
 whom it u that thoa muft moft deftroufly 
 and ferioufly converfe. Where (bouldfl 
 th )u be but where thy bufinefs is, and 
 fo great bufinefs f Alas, what have I to 
 do with man ! what can it do but make 
 my head ake, to hear a deal of fcnfelefs 
 chat, about preferments, lands and dig- 
 nities, about the words and thoughts of 
 Men, and a thoufand toys that are ut- 
 terly i p:rtinent to my great imploy- 
 ments, and fignifie nothing but that the 
 dreaming world is not awake! What 
 pleufure is it to fee the buflesof a Bedlam 
 G 4 World? 
 
1 2 8 Of Convey fwg 
 
 world? what a ftir they make to prove or 
 wake themfelves unhappy ? How low 
 and of how little weight, are the learned 
 difco'jrfes about fyllables and words, and! 
 names and notions, and mood and fig-ire* 
 yea, or about the higheft Planets, when ail 
 are not referred unto God ? Were it not 
 that fome convcrfc with men, doth fur- 
 ther my converfe with God; and that 
 God did tranfatt much of his bufineftby 
 his mcflengers and fervants, it were no 
 matter whether ever I more faw the faee 
 of man : were it not that my Matter hath 
 placed me in ibciety, and appointed me 
 and much of my wer\.fer others, and with 
 pthr rs, and much of his merty is convey- 
 ed by other?, man mi^ht ftand by, and 
 folitude were better then the beft fociety, 
 and God alone floul ) ta l O 
 
 nothing h fo much my mitcrv ?nd (I ame, 
 as that I an» no more willing, nor better 
 skilleo in the management of my rreat 
 important bufintfs .' That mv workii 
 withGod, and my heart h no more wirh 
 him / O what mi^ht I do in holy medi- 
 tation or Prayer one hour ; iflwereas 
 ready for pray r and as goo ! at prayer 
 as one that hath fo long opportunity and 
 fo great nccefl&ty toconverie with God, 
 
 ftiould 
 
with God in fo/itude. Tiy 
 
 fhould be / A prayerlefs heart, a hear c 
 that flycth away fromjGod, is raoft excu- 
 fable in fach a one as I , that hath fo 
 much important bufinefs with bim : It ig 
 work that muft be done - y and if well done , 
 will never be repented of: I life not to' 
 rcjuru from the prefence of God (when 
 indeed I have draw 7 n near him) as I do 
 from the company ot empty men, repent- 
 ing that I have loft my time, and trem- 
 bled that my mind is ditcompoied orde- 
 preyed by the vanity and earthly favour 
 of their difcourle: I oft repent that I 
 have prayed to him fo -coldly,' and conver- 
 i:h him la r.tvlgemly, and ferved 
 him lb remifly' y bud never repent of the 
 time, the cares, th^ afflictions, or the dili- 
 gtnee imployed in his holy work. Many 
 a time I h we repented that ever I fpent 
 fomuch time with man, and wiflit I had 
 never fc n the faces of ionic that are emi- 
 nent in the world, whofe favour and con- 
 verter others are ambitious of: But it is 
 my grcif ard fhame that fo fmall a part 
 of all my life, hath been fyent wuhG< d; ( 
 and th«it fervent prayer ?nd heaven y con-; 
 templarions, have been f fe'dom an l.io- 
 fhort. Othctlha li Gx!,. 
 
 though 1 had been lebvvitluii^ d^reft.of 
 G 5 my 
 
i jo Of Converfing 
 
 my friends! How much more blamelefs, 
 regular and pure 1 How much more fruit- 
 ful, and anfwerable to my obligations and 
 profeffions/ How much more comfort- 
 able to my review / How many falls, and 
 liurts, and wounds, and greifs, and groans 
 might I have efcaped .' O how much more 
 jpleafing is it now to my Remembrance, to 
 think of the hours in which I have lain at 
 the feet of God, though it were in tears 
 and groans, than to think of the time 
 which I have fpent in any common con- 
 verfe with the greateft, or the learnedeft , 
 jorthedeareft of my acquaintance ! 
 
 And as my Greateft bhfmefs is with 
 God, fo my daily bufwefs is alfo with 
 fcim : He purpofely leaveth me under 
 wants, and fuffers necefTitics daily to re- 
 turn, and enemies to aflault me, and 
 affliftion to furprize me, that I may be 
 daily driven to him: He loveth to hear 
 from me : He would have me be no ft ran- 
 ger with him : I havebufinefs with him 
 every hour: I need not want employ- 
 ment for all the faculties of my Soul, 
 if I know what it is to converfe in Hea- 
 ven, Even Prayer, and every holy 
 thought of God, hath an Object fo 
 «frcat and excellent, as fhould wholly 
 
 take 
 
with God infolittde. i j i 
 
 take me up. Nothing muft be thought 
 orfpoken lightly abut the Lord, His 
 Name muft not be taken in vain : No- 
 thing that is common bcfeemeth his 
 Worshipers. He will be fanctificd of all 
 that (hall draw near him : He muft be 
 loved with all the Heart and Might. 
 His Servants need not be wearied for 
 want of employment, nor through the 
 lightnefs or unprofitablenefs of their em- 
 ployment ; If I had Cities to build, 
 or Kingdoms to govern, I might better 
 complain for want of Employment for 
 the Faculties of my Soul, than I can 
 when I am to converfc in Heaven. In 
 other Studies the delight abateth, when 
 I have reached my defire, and know all 
 that I can know : But in God there is 
 infinitely more to be known, when I 
 know the raoft. I am never J at iated with 
 the eafmefs of knowing, nor are my de- 
 fires abated by any knufefnlnefs or mrvor* 
 thinefs in the Objctt •, but I am drawn 
 to ic by it's higheit Excellencies, and 
 drawn on to defire more and more by 
 the infinirenefs of the Light which I 
 fiavc not yet beheld, and the infinite- 
 nets of the Good which yet 1 have not 
 enjoyed. If I be idle, or fecro to 
 
 want 
 
1 3 2 Of Converftng 
 
 want employment, when I am to con- 
 template all the Attributes, Relation^ 
 Mercies, Works, and revealed perfecti- 
 ons of the Lord, it's fure for want of 
 Eyes to fee, or a Heart enclined to my 
 bufinefs : If God be not enough to c: 
 ploy my Soul, then all the Perfons and 
 Things on Earth are not enough. 
 
 And when I have Infinite Goodnefs to 
 delight in, where my Soul may freely let 
 out it felf,and never need to fear excefs <1£ 
 Love •, how fwect fhould this employment 
 be ? As Knowledge, fo love is never ftintcd 
 here, by the narrownefs of the Gbjeft :. 
 can never love him in any proportion 
 cither to his Goodnefs and amiablencfs 
 in himfelf, or to his Love to us. What 
 need have I then of any other company 
 or bufinefs,when I have infinite Goodnefs 
 to delight in, and to Love (further than 
 they fubferve this greateft Work ?) ! 
 
 Come home then, O my Soul, to God : 
 Converie in Heaven : Turn away thine 
 eyes from beholding Vanity : Let not 
 thy affections kindle upon ftraw ex bry- 
 ars, that go out when they have made a 
 flafti or noife, and leave thee to thy cold 
 and darknefs : But come and dwell upon 
 cekftial beauties, and make it thy daily 
 
 and 
 
with God in folitnde. I } $ 
 
 andmoft diligent WorK, ro kin;!e thy 
 affe&ions on the infinite eve:'. ; 
 Good m r and then thev vrill arver be «U 
 tinguifhed or decay for want of Fcu.eU 
 but the further they go, and the longer 
 they burn, t the greater will be the Flame. 
 Though thou find ir hard while Love is 
 bat a Spark to va e it burn, and com- 
 plain that thv i backward hcaitr 
 is hardly warmed with the love of God, 
 yet vvhcii the whole pile hath taken fire, 
 and i!he fUme ateendeth, fire will breed 
 Lovciwill came Love ^ and.alithe 
 malice of Hcii it lelf {hall never be able 
 tofupprefs or quench it unto all Eternity. 
 6. And it is a great Encouragement 
 to mv converi'e with God 7 thatnomif- 
 underftanJing, no malice cf Enemies, no 
 former fin ^or prder.c fradtv, no, nor 
 the infinite diftancc of the moil: holv glo- 
 rious Gad? tart hinder my accefs to him, 
 or turn av. ay his Ear or Love, or inter- 
 rupt my leave and liberty .of converfe. 
 If I convirtc with the pro*', their wants 
 afflttt ne, being greatei than I can Tup* 
 ply : Their c s an d expectations 
 h I cannot latUfie, are my trouble. 
 
 C$, it 
 knot caficto get atiefa : and lei/cafie 
 ! to 
 
1 34 Of Converfmg 
 
 to have their favour, uniefs I would] 
 purchafe it at too dear a rate: Howl 
 ftrangely and contemptuo; fly do they] 
 look^t their inferiours! Great Friends) 
 muft be made for a word or Smile : And I 
 if you be not quickly gone, they arc 
 aweary of you: And if you feek any 
 thing of them, or would put them to any 
 coft or trouble, you are as wclcom to 
 them as fo many Vermin or noifom 
 Creatures. They pleafe them beft that 
 drive you away. With how much la- 
 bour and difficulty muft you clime, if 
 you will fee the top of one of thefe 
 Mountains? And when you are there, 
 you are but in a place of barrennefs - , 
 and have nothing tofatisfie you for your 
 pains, but a larger profpeft and vertigi- 
 nous defpeft of the lower grounds which 
 are not your own: Ic is feldom that 
 thefe Great Ones are to t>efpokcn with : 
 And perhaps their Speech is but a dcnyal 
 of your Rcqucfts,if notfomefnappifh and 
 contemptuous Rejection, that makes you 
 glad when you are got far enough from 
 them, and makes you the better like and 
 love the acceffible calm & fruitful Plains. 
 Bqti O how much greater encourage- 
 ments hath my boul to converfe with 
 
 God! 
 
with God in folitude. 135 
 God! Company never hindereth him 
 from harkning to my Suit: He is Infi- 
 nite and Omnipotent, and as fufficient 
 for every individual Soul, as if he had no 
 other to look after in the World : When 
 he is taken up with the attendance and 
 praifes of his heavenly Hoft, he is as free 
 and ready to attend and anfwer the 
 groans and prayers of a contrite Soul, 
 as if he had no nobler Creatures, nor 
 no higher Service to regard. I am oft 
 unready, but God is never unready: I 
 am unready to pra.V, but he is not unrea- 
 dy to hear : I am unready to come to 
 God, to walk with him, and to fohce 
 my Soul with him •, but he is never un- 
 ready to entertain me. M^ny a time 
 my Confcience would have driven me 
 away, when he hath calied me to him, 
 and rebuked my accufing fearful Con- 
 fcience. Many a time I have called nrry 
 felf a Prodigal, a companion of Swine, 
 a miterable hard-hearted Sinner, unwor* 
 thy to be called his Son, when he hath 
 called me Child, and chid me for my 
 queftioning his Love. He hath readily 
 forgiven the Sins which I thought would 
 havcm:de my Soul fuel of Hell: He 
 hath entertained me with Joy, wtth 
 
 Mufick 
 
I $ 6 Of Conner fing 
 
 Miifitk and a Fc I better de- 
 
 ferred :o hav peen j o g the Dogs" 
 Without his Doofs. He ha.h cm • a.ed 
 me in his iuflamrg conlolatwiy Aims, 
 when he might have ipurned my gudty , 
 Soul to Hell, and laid, Depart from me, I 
 thou wo ker of Iniquity, I know thee 
 not. O little did I.think, that he could 
 ever have forg nten the Vanity and Vil- 
 iany of my Youth ; yea, fo eafily have , 
 forgotten my moll aggravated fins.When- 
 I had finned sgainft Light; when I had 
 refilled Conscience •, when I had fre- 
 quently and wilfully injured Love, I 
 thoughk he would: never have .forgot- 
 ten it: i ; ur the g.eatnefs o; hi, Love 
 and Mercy, and the blood and innrcef- . 
 (ion of his Sai, hath cancelled all. O 
 how many Mercies hive. I tafted fince 
 1- thought: I had i finned away ad Mer- 
 cies! How patiently hath he born with. 
 me, fince I thought he w'ould never^ 
 have put up more? And yet befidesmy 
 fins anJ the withdrawings of n y own 
 heart, there hath been nothing to in- 
 terrupt our converfe. Though he be, 
 Go U and I a worm, yet that would 
 not ! ave kept me out: Though he be 
 in Heaven, yet he is near to fuccour 
 
 mc 
 
with God in foliiude. 1 3 7 
 me on Earth, in ail that iUat! upon him 
 for: Though he have the p*aif= of 
 progefs, he difdaineth ret my Teafs and 
 Groans: Though he have the peiieft 
 Love of perfc he knowcih t\\£ 
 
 little Spatk inrr.y Bread-, and defoifeth 
 not my weak and languid Love: The 
 I iniure and difhonour him b\ loving 
 him no m^re; 1 ait forget fcimj 
 
 bid have teen out of the way when he 
 hath ccme or cafied me; thoi 
 flifobedicntly turned away n \ 
 and unkindly refufed the entertainmc. ts 
 ;, and unfaiihfuUv plaid with 
 i! whole corrpany he nie t 
 
 divorced rue, ror toi 
 ;s. O wonderful ! that 
 e familiar with iEa 
 h Man ! the HigHeft with 
 fcWo the moft Hdy with an 
 
 Man rcfuferh 
 G< d will cntertair mf : f I ; that 
 ft -If. 1 hofe 
 that I-rever wronged or defcrved iH off, 
 rejetf me wit': Reproach: And God 
 i have u oth 
 
 nvite me, a d intrcat conde& 
 
 as if ht w ere bcl o' e:i 
 ved: Men th.t I have 
 defer- 
 
1^8 OfConverfing 
 
 deleaved well of, do abhor me : And 
 God that I have delerveu Hell of, c orii 
 accept nv: c The heft of rhem ire Briars, 
 and as a thorny Hedge, and he is Love, 
 an.i Rel, and Joy: And yet I can be 
 more welcom to him, tho gh Ih^e of- 
 fended h : m, ihan I can to them whom I 
 have ohltgei : I have fteer leave to caft 
 my f If into rav Fathers Arms, than to 
 tumhl? in thole Briars, or wallow in 
 the D rr I upbraid my felf with my 
 fins, but he doth not upbraid me wit!: 
 them- I condemn my felf foe them, but 
 he condemns me iot : He forgiveth roe 
 fo ncr thai I can forgive my felf : I 
 have prace with him, before I can have 
 peace o? Confcience. 
 
 O 'her fore mv S uf, d^aw near to. 
 hi n thar is fo willing of thy company ! 
 T^at fro v:>eth thee not awav, unlets it be 
 when tho i h iil fallen into the cirt, that 
 thou iitayft wall thee from thy fil- 
 thinefs, an] the fitce for his conv rfe. 
 D raw near to him that will not wrong 
 thee, by belicvmg mifreports of Ene- 
 mies, or laving to thy charge the things 
 thou kne eft not: but will forgive the 
 Wrongs thou haft C'one to him, and jufti- 
 fie thee from the fin, that Confdence 
 
 layeth 
 
with God infolitude. ijy 
 
 layeth to thy charge. Come to him 
 that by his Word and Spirit, his Mini- 
 sters and Mercies calleth thee to come 9 
 and hath promiied, that thole that come 
 to him, he will m no wife fhut out. O 
 walk w 7 ith him that will bear thee up, 
 and lead thee as by the right hand (P/i/. 
 73. 2 3. ) and carry his Infarts when they 
 cannot go ! O fpeak to him that re ch- 
 eth thee to fpeak, and underftondcth 
 and accepts thy Stammering- a chelp- 
 cth thine Infirmities when thou knoweft 
 not what to pray for as thou oughteft , 
 and giveth thee Groats when thou haft 
 not w.rdSy and knoxpeh the meaning of 
 his ! pi: it in thy Groans ; that cannot 
 be contained ir. the Heazen of Heavens^ 
 an.' yet bath rclpett to the contrite Soul y 
 thar trembleth at his word> an J fe eth 
 his d'.fpleaiVre : T a^ pityeth the I ears, 
 anc dcipiieth not t e 'ghing of a broken 
 heatt, nor the ('cms o the forrow'ul. 
 Ov\«lk with h m that is never weary 
 of the conve fe of ,n upright S< ul ! 
 THat is never angry with thee, but for 
 flying from him, or for draw ng back or 
 being too Orange, and refusing theki d- 
 nefe and feMcity of his prefencc. The 
 day is coming when the pro.deft of 
 
 the 
 
140 Of Convey ftng 
 
 the Sons of Men would be g T ad of j 1 
 good look from him, that thou hafl 
 leave to walk wirh: Even they that! 
 would not look on thee, and thev that] 
 injured and abuled thee, and they that' 
 inieriours could have no accefs to \ O 
 jiow g!,d would they be then of a Smilel 
 or a word of hope and mercy from th 
 Father! !> 11 then to him, on 
 
 whom th Creation dothd'pendv 
 
 ^vhofe favour at laft the proudeft and! 
 the worft would porchafe with the loui- 
 eft cries, when all their pomp and p( € a- 
 fu e is gone, and c*n purchafe nothing. 
 O walk with him that is L >vc it felf, 
 Bill! think hire not H'millmg or unlovely* 
 and let not the Deceiver by hideous 
 fions drive thee from him r 
 wh.n thou haft felt a while the ftorms* 
 :iunks thou, fhouldft fay, 
 How g<^od, how fafe, how fweet is it 
 to draw near to God! 
 
 7 . With whom fhoidd I fo defroufly con- 
 <verfe y as with him whom I mnft live with 
 for eve* ? If I take p'e^fure in my Houfe, 
 or Land,or Country, my walks, mv boo!« 
 or friends themfelves as c!oath v d wrtjji 
 fldh, I mu> poffefs this pleafure -but 
 a little while i Henceforth know we no 
 
 man 
 
with Gcd in folitude. 14.T 
 man after the flefh: Had we known 
 pirift himielf after the flefh, we muft 
 know him fo no more for ever. ( Though 
 his Glorified fpiritual Body we fhall 
 know.) Do you converie with Father 
 pr Mo:her ? with Wives or Children ? 
 with Pafters and Teacher? ? Though 
 rou may convjerfe with thefe as Glorifi- 
 ed Saints, when you come to Chrift, yet 
 in thefe Relations that they ftand in to 
 rou row, you fhall converie with them 
 jut c. little while.* For the time isfijort: 
 It remaineth that both they that have wives 
 H as though they had none \ and they that 
 weep as though they wept net \and they that 
 rejoyce as though they rejoyced not', and 
 they that bay as though they fojjtjjed not 5 
 mid they that ufe the World^ as not abn- 
 fing it (or as though they fifed it not:) 
 for the fafinon of this World doth pafs a- 
 way.2 1 Cor. 7. 29, ;o> 31. 
 
 Why then fhould J fo much regard, a 
 converie of fo fhort continuance? Why 
 fhould i be fo familiar in my Inn, and 
 fo in love with tha: familiarity, as to 
 grieve when I muft but think of leaving 
 it, or talk of g c, and look for- 
 
 ward to the p'acewhc l I mud 
 ever ? (hall 1 be fond of the company of 
 
142 Of Qonverfing 
 
 a pafTenger that I travel with (yea per- 
 haps one char doth nut meet me in the 
 way, and goah to a contrary place) and 
 (hall I not take morcpleafurc to remain 
 ber home? I wiH not be to uncivil as to 
 deny thole 1 meet a fhbrt falure, or to 
 be friendly wirh my fellow- Travellers^ 
 But remember,0 my Soul, that thou doft v 
 not dwelt but travel here, and that it is rc 
 thy Fathers Ho-ife where thou mull a-. 
 bide forever: Yea and lie isneaierthee 
 than Man (though invifiblcj even in thy 
 way. O ice him then that is invifib'e: 
 HearKen to him when hefpea'eth: O- 
 bey his voice: Obfcrve hii way : Speaki 
 to him boldy, though humbly and re- 
 verently* a^ his Child, about the g eat 
 concernments of thy State : Tell hiniic 
 what it is that aile-hthec: And feeing i 
 ail thy fmart is the fruit of thy own finJ tl 
 confefs thy folly and onkindnefs, crave f 
 his forgivenefs, and remember him what 
 his Son hath fuffered, and for whatd 
 Treat with him about thy future courfei 
 Defue his Grace, and give up thy felfta 
 his Con '.'uft and his Cure: Weep ovc; 
 in his Ears the H ftory of thy mifd^ing! 
 and unthankf il courfe : Tell it him witf 
 penitential tears and groans ; But tell 
 
 him 
 
with God in foli t tide. 143 
 him aHo the advant ge tM h c hath for 
 the honouring o\ his grace, if ir may now 
 abound where fin aboundeth : Tell hicn 
 thac thou art raoft offended \*ith rhy 
 felf, for that which he is mod offended 
 Wuh; That thou *rt angry with thy .if- 
 obedient unthankful hearr: That thou 
 prt even aweary o f that lvart that lo- 
 ^eth him no more • At' that it (hall ne- 
 ver pleafe thee, till it Jove him better 
 and be more defirous to pleafe him : Tell 
 him of thy E: emits, and crave the 
 protcftion of his Love : Tell him of 
 ray frailties, infirmities and paffijfii, 
 and crave not cn!y his tender forbear- 
 ance, but his help: Tell him that 
 without him thou carift do nothing; and 
 owe the Grxethat is RiflScient for thee, 
 that through him that ft engtheneth thee 
 thou mayeft do all things/. When th u 
 failed, defpair nor, but crave h ; s help- 
 ing hind to raife thee. Speak tohimefc. 
 peciafly of the everldftin? things, and 
 thank him for his Promifes, ard for thy 
 Hopes: For what thoufh alt ^c y an have, 
 and do among his Holy ones for ever. ! x- 
 prefs thy jo s in the prom fe of thofe 
 joys*, that thou mijft fee hisGIofy, and 
 love lira, and praifchim better than 
 
 thou 
 
344- yj tonver\\ng 
 
 ihcucanft now defirc. Beg nthofc prai-! 
 fes, and a* thou walkcft with him, take 1 
 plcafure inthe mention of h jions 5 
 
 be thankful to him and fpeak good of 
 his Name ;< Sol ice thy fclf inremembring] 
 what a God, what a defence an^ portion 
 a.'l belLvr- have: And in conuicring 
 whither he is now conducing thee, and 
 what he will do with thee, and what ufe 
 he will make of thee forever: Speaj$ 
 with Rejoycing of the glory of his works, 
 and the righteoulhefs of his judg.r.en s, 
 and tho holineis and evenaeis of his 
 ways .• Sing forth his praiies vvith a joy- 
 ful] heart, and pleafanp, and triumphing, 
 voice-, and. frown .away all flavifh fears^ 
 all importune malicious fugg;ftions oij. 
 doubts, all peevithhuftful nipping griefs,, 
 that would mar or interrupt the melody \ j 
 and would untune or unftring a raifedf] 
 Well compofed Soul. Thy Father loveth 
 thy very moans and Tears ; But how 
 much more doth he love thy Thanks and 
 Praife ? Or if indeed it be a Winrefi 
 time, a ftormy day with thee, and hd 
 leern to chide or hide his face becaufe 
 thou haft offended him, let the cloud 
 that is gathered by thy Folly come 
 down in tears, and tell him, Thou haft 
 
 finned 
 
OfConverfmg 145 
 
 finned againft Heaven and before him, 
 and art no more worthy to be called 
 his Son ; but yet fly not from him, but 
 beg his pardon and the priviledges of a 
 Servant: And thou wilt find embrace- 
 ments, when thou feareft condemnation : 
 and find that he is merciful and ready 
 to fa-give : Only return, and keepclo- 
 fer to him for the time to come. If the 
 breach through thy neglcft be gone fo 
 far, as that thou feemeft to have loft thy 
 God, and to be caft off, and left forfa- 
 fcen •, defpair not yet} for he doth but 
 hide his face till thou repent : He doth 
 not forftke'thee, but only tell thee what 
 it is to walk fo carelefly as if thou 
 wouldft forfake him; Thou art fafterand 
 furer in his Love and rov^nant then thou 
 canft believe or rppr hend. Thy Lord 
 twas as dear as ever to his Father, when 
 he ciycd oir, My God, why bijl thou 
 Krfdkgn tne. But yet neglect him not, and 
 be not - fsol'hs withdrawings and 
 
 of th\ Lift up thy voice and cry 
 
 jnu [Ptthffil in defpight of unbelief, 
 :ry out \My Father, my Saviour^ 
 y God^\ and thou (bait hear him 
 Anfwcr thee at laft [_My Child ;■] 
 Cry out [O rrhydoft thou bide thy face} 
 H and 
 
 71 
 

 14^ Of Lonverfmg 
 
 and why haft thou forfaken me ! what 
 fhall I do here vpitboHt thee ! leave me 
 net) lofe me not in this howling wiidernefs ! 
 Let me not be a prey to any ravening beafi ! 
 to my Jin> to Satan, to my foes and thine !]] 
 Lift up thy voice and weep, and tell him, 
 they are the tears and lamentation of his 
 Child : O beg of him, that thy wander- 
 ings and childifh folly, may not be taken 
 as a&s of enmity, or at lead that they 
 may be pardoned *, and though he correal 
 thee, that he will return and not forfakc 
 thee, butftill take thee and ufe thee as 
 his child. Or if thou haft not words to 
 pour out before him, at leaft finite upon 
 thy breaft, and though thou be afhamed 
 or afraid to look up toward Heaven, look 
 down and fay,[0 Lord Joe merciful to me a 
 fnner^\ and he will take it for an accep- 
 table fuit, that tendeth to thy pardon and 
 juftification, and will number fuchafen- 
 tance with the prayers which he cannot 
 deny. Or if thou cry, and canft not hear 
 of him, and haft long called put upon thy 
 fathers Name, and heareft not his voice 
 and haft no return •, enquire after him of 
 thofe thou mceteft : Ask for him of them. I 
 that know htm and arc acquainted With 
 his way ! Make thy moan unto the watch- j 
 
 men 
 
with God in folitu&e. 147 
 
 men \ and ask them, where thou mayft 
 find thy Lord. And at laft he will ap- 
 pear to thee, and find thee firft, that thou 
 roayft find him, and (hew thee where it 
 was that thou didft lofe him, bylofing 
 thy fclf and turning from him! feekhim 
 and ihou fhalc find him : wait and he will 
 appear in kindnefs : For he never failcth 
 or forfakcth thofe that wait upon him. 
 
 This kind of Convcrfc, O my louf, 
 thou haft to profecute with thy God. 
 Thou haft alfo the concernments of all 
 his fervants; his AJfiitted ones , his broken 
 hearted ones> his difeafed ones, his perfe- 
 cted ones, to tell him of: Tell him alfo 
 of thexoncernments of his Kingdom, the 
 fury of. his Enemies, the difhonour they 
 caft upon his Name, the matters of his 
 Gofpel, caufe and intereft in the world : 
 But dill let his Righteous Judgment be 
 reracmbred, and all be terminated in the 
 glorious everkfting Kingdom. 
 
 Js it not much better thus to converfe 
 with him that I muft be with for ever, a- 
 bout the place, and the company, and 
 work, and concernments of my perpetu- 
 al abode, then to be taken up with ftran* 
 r|ers in my way, and detained by their 
 mpertinencics ? 
 H2 I 
 
14S Of Converfng 
 
 I have forra'd my felffolongin thcfc 
 meditations, that 1 will but name the reft, 
 and tell you what I had further to have 
 treated on, arid leave the enlargement to 
 your own meditations. 
 
 8, I have no rcafon to be weary of 
 converfe with God, feeing it is that for 
 which all human converfe is regardable. 
 Converfe with man is only fo far defirable 
 as it tendeth to our Converfe with God: 
 And therefore the end muft be preferred 
 before the means. 
 
 9. It is the Office of Chrift, and the 
 work^ of the Holy Ghoft, and the life of all 
 the means of Grace , and of alt creatures, 
 mercies and afflictions, to red uce our ftray- 
 ing fouls to God, that we may converfe 
 with him and enjoy him. 
 
 I o. Converfe with God is mofi f nit able 
 to thofe that are fo near to death; Itbeft 
 preparcth for it : It is likeft to the work 
 that we are next to do. \fifc had rather 
 when death comes, be found converfing 
 withtWthcn with Man: It is God that 
 a dying man hath principally to do with : 
 It is his 'judgment that he is going to j 
 and his mercy that he hath to truft upon : 
 And therefore it concerneth us to draw ! 
 near him now, and be no Grangers to him, 
 
 left 
 
with God in folitude. 149 
 
 left ftrangcncfs then fhould be our ter* 
 rour. 
 
 1 1. How wonderful a condefcenfion 
 is it that God Jlionld be willing toconverfe 
 with me ! with fuch a worm and finftji 
 wretch: And therefore how unexcufa- 
 ble is my crime, if I refute his company, 
 and fo great a mercy ! 
 
 12. Lift!/, Heaven it felf is but our 
 Converfe with God and his Glorified 
 ones, (though in a more perfeft manner 
 then we can here conceive.) And there- 
 fore our holy converfe with him here is 
 the ftate that is likeft Heaven, and that 
 pre, areth for it, and all the Heaven that 
 is on earth. 
 
 IT renruineth now that I briefly tell ( 
 you, what you fliould do to attain' 
 and manage this Converfe with God, in , 
 the improvement of your folitu Je. (Foe ' 
 Directions in general for Walking with 
 God j I refcrve for another place.) At pre- 
 fent let thefe few fuffice. 
 
 Direft. 1 . If you would comfortably 
 
 Converfe with God, mak$ jure that you 
 
 are Reconciled to him in Chrift, and that 
 
 h% u indeed y^wr friend and Father. Can 
 
 H 3 two 
 
1 50 Of CoHverfmg 
 
 two walk together except they be agreed? 
 Can you take pleafurc in dwelling with 
 the confucning fire ? or converting with 
 the mod dreadful enemy? Yet this I 
 muftadd, that every doubting or felf-ac- 
 chfing foul may not find a pretence to fly 
 from God. i. That God ceafeth not to 
 be a Father when ever a fearful foul 
 is drawn to queftion it or deny it. 2. 
 That in the Univerfa! Love and Grace of 
 God tomiferable Pinners, arfki in the uni- 
 verfal aft of conditional pardon and obli- 
 vion, and in the offers of Grace, and the 
 r eadirefs of God to receive the penitent, 
 there i& Glad Tidings that ftiould exceed- 
 ingly rcjoyce a a finncr 5 and there is 
 fufficicnt encouragement to draw the 
 moft guilty n iferable finner to fcek to 
 God, and fue for mercy. But yet the 
 fweetejl com/erfe is for children, & for thofe 
 that have fome affurance that they ar$ 
 children. 
 
 But perhaps you will fay, that this is 
 not eafily attained : How fhall we know that 
 he is our friend ? 
 
 In brief, I anfwer, \iyon are unfeigned- 
 ly friends to God, it is becaufe he firft 
 loved y oh. Prefer him before all other 
 friends, and all the wealth and vanity of | 
 
 the 
 
with God in [olitudt. 151 
 the world j Provoke him not by wilful* 
 nefs or negledt : ufc him as your beft 
 friend, and sbufe him not by difobedi- 
 ence or ingratitude 5 own him before all, 
 at the deareft rates, whenever you arc 
 called to it : Defire his prefence : Lament 
 his abfence : Love him from the bottom 
 of your hearts : Think not hardly of 
 him: Sufpett him not; Mifunderftand 
 him not : Hearken not to his enemies.: 
 Receive not any falfc reports againft him: 
 Take him to be really better for you than 
 all the world : Do thefe, and doubt not 
 but you are friends withGod f & God with 
 you; In a word, Be but heartily willing t* 
 befriends to God y and that Cod flionld be 
 yonr chcifeftfrievd) and you may be furc 
 that it is jo indeed, and that you are and 
 have what you defire. And then how 
 delightfully may you converfe with 
 God! 
 
 Dircft. 2. Wholly depend on the Medu 
 at ion of Chrift, the great Reconciler : 
 Without him there is no coming near to 
 God: But in his Beloved you fhall be ac- 
 cepted. Whatever fear of his dif plcafure 
 (hall furprize you, fly prefentfy for fafc- 
 ty unto Chnft : whatever guilt fhall look 
 you in the face, commit your felf and 
 H 4 caufc 
 
J 52 Of Converging 
 
 caufc to Chrift, and dcfirc him to anfvvcr 
 for you : When the doors of mercy feem 
 tobcfliutupagainftyou, fly to him that 
 bears the kcyes, andean at any time open 
 to you, and let you in .? Defire him to an- 
 swer for you to God, to your conldences, 
 and againft all accufers : By him alone 
 you may boldly andcomfortably converfe 
 with God ; But God will not know you 
 out of him. 
 
 Direft. 3. Take heed of bringing far. 
 ticuhr Guilt into the pre 'fence of God y if 
 yen would havefaeet communion with him: 
 CLrift himielf never reconciled God to 
 fin : And the fmner m&fin are fo nearly 
 (related, that for all the death of Chrift, 
 you fti^li feeithn iniquity dweQtfh not 
 with God ; but he hateth the worKS o r ir, 
 and the fooli^li (hall not (land in his fight ; 
 and that if you will prefurre *-o fin becaufc 
 you r:re his Childreh, he fun your fa \>JB 
 §nd yon out. O whsc fe rs, ■ lut, [hamc, 
 whit »cli-abhoriC.tce a r -d -ftlf-rcvrnge 
 will guile raiic in a penitent foul, when 
 it comes into the light of the pre»t:ice of | 
 the Lord * it will unavoi Jahle abate your 
 boldnefs and your comforts: When you 
 fhou!d be fwcetly dtlighting in his pfea- 
 fed face, and promiled Glory, you will 
 
 be 
 
with God in folitnde. 15 J 
 
 be befooling your felves for your former 
 fin, and ready even to tear your flefh, to 
 think that ever you (hould do as you have 
 done, and ufe him as you would not have 
 ufed a common friend, and caft your felves 
 upon his wrath. But an innocent fouf, 
 or pacified confeience, doth walk with 
 God in quietnefs and delight, without 
 thofe frowns and fears which are a tafte 
 of Hell toothers. 
 
 Direft. 4. If you would comforta- 
 bly converfe with God, be Jure that yon 
 bring not Idols in your hearts : Take heed 
 of inordinate affettion to an) Creature. Let 
 all things clfe be nothing to you, that you 
 may have none to take up your thoughts 
 but God. Let your Minis be further 
 feperate from them than your Bodies : 
 Bring not into folitude or to contempla- 
 tion, a proud, or luftful, or covetous 
 mind : It much more concerneth thee, 
 what Heart thou bringeft, that what 
 Place thou art in, or what rw^thou art 
 upon, A mind that is drowned in ambi- 
 tion, fenfmlity or paffion, will fcarcc 
 find God any fooner in any wildcrnefs 
 than in a croud( unlefs he be there return- 
 ing from thofe fins to God J where-ever 
 he feeth him, God will not own and be 
 H 5 familU 
 
154 Of Converfwg 
 
 familiar with fo foul a foul. Seneca could 
 fay[£*idprodeft lotions regionis filentium^ 
 fi affeiius fremunt ?] What good dozh the 
 fdencc of all the Country do thee 9 tf tho H 
 have the noife of raging affections within ?] 
 And Gregory faith [Quicorpore rtmotiis 
 wivit, &c. He that in body is far enough 
 from the tumult of human converfation, is 
 not infolitude y if he bufie him felf with earth- 
 ty cogitations and de fires : and he is not in 
 the City that is net troubled with the tumult 
 tf worldly cares or fear J, though bebepreffed 
 with the popular crouds.*} Bring not thy 
 houfe, or land, or credit, or carnal friend 
 along with thee in thy heart, if thou de- 
 fire and expect to walk in Heaven, and to 
 converfe with God. 
 
 Direa. 5. Live ftill by Faith •, Let 
 Faith lay Heaven and Earth as it were to- 
 gether : Look not at God as if he were far 
 off: fet himaways as before you, even 
 as at your right hand ; Pfal. 16. 8. Be 
 ftill with him when you awake, Pfal. 1 39. 
 18. In the morning thank him for your 
 t eft *, and deliver up your felt t o his jcon- 
 dudl and fervice for that day. Go forth as 
 with him, and to do his work : Do every 
 naion, with the Command of God, and 
 the promifc of Heaven before your eyes, _ 
 
 and 
 
With God in folitude. 1 $ $ 
 
 snd upon your hearts : Live as thofc tha c 
 have incomparably more to co with G<4 
 and Heaven, than all this world} That 
 you may fay with David, Pfal. 37. 25,26. 
 (as aforecited) Whom have 1 in Heaven 
 but thee I and there is none on Earth that I 
 dejire befides thee Q And with Panl, Phil. 
 1. 21. [To me to Live is Chriflj and to 
 Bye is gain.'] You muft /hut up the eye of 
 fenfe (lave as fubordinate to Faith) and 
 live by Faith upon a God, a Chrift, and 
 a World that is unfecn, if you would 
 know by experience what it is to be above 
 the brutifh life of lenfualifts, and to 
 Converfe with God. O Chriftian, if thou 
 hadft rightly learned this blcfled life, 
 what a high and noble foul-converfation 
 wouldft thou have ! How eafily wouldft 
 thou fpare, and how little wouldft thoa 
 mifs the favour of the greateft, thepre- 
 fence of any worldly comfort! City or 
 Solitude would be much alike to thee, 
 laving that the place and ftate would be 
 bed to thee, where thou-haft the greateft 
 help and freedom to converfe with God, 
 Thou wouldft fay of human lociety as 
 SenecalJUnns propopulomthiefti & p puks 
 fro uno : Mihifatis eft muscat is eft nullus7\ 
 [One is inftead of all the people to me 7 and 
 
 the 
 
156 Of Converpag 
 
 the people as on-e > One is enough for we, and 
 none is enonghr\ Thus being taken up with 
 God, thou mighteft live in prifon as at 
 liberty, and in a wildernefs as in a City, 
 and in a place of baniftiment as in thy na- 
 tive Land : For the Earth is the Lords, 
 and the fulnefs thereof: and everywhere 
 thou ruayeft find him, and converfe 
 with fiim,, and lift up pure hands unto 
 him : In every place thou art within the 
 fight of home •, and Heaven is in thine 
 eye, and thou art converting with that 
 God, in whofe converfe the higheft An- 
 ge's do place their higheft felicity and de- 
 light. 
 
 How little caufe then have all the 
 Churches enemies to triumph, that can 
 never (hut up a true believer from the pre- 
 fence of his God? nor banifli hirfiinto 
 iiich a place where he cannot have his con. 
 verfation in Heaven? The ftones that 
 were caft at holy 'Stephen* could not hin- 
 der him from feeing the Heavens opened, 
 and Chrift fitting at the right hand of 
 God. A Patmos allowed holy John Com- 
 munion with Chrift, being there in the 
 Spirit on the Lords day, Rev. 1.9, io« 
 Chrift never fo fpcedily and comfortably 
 owocth his femnts, as when the world 
 
 difown 
 
with God in fclitude. 157 
 difownetb them, and abufeth them for 
 his fake, and hurls them up and down as 
 the fcorn and off-fcouring of all. He 
 quickly found the blind man that he bad 
 cured, when once the Jews had taft him 
 out, Joh. 9. 3^. Peifecutors do but pro- 
 mote the blefiednefs and exceeding joy 
 of fuffercrs for Chrift, Mat. 5. n. 
 12. 
 
 And how little Reafon then have 
 Chriftians to fhun fuch fufferings by 
 unlawful means, which turn to their fo 
 great advantage ? and to give fo dear as 
 the hazard of their fouls by wilful fin, to 
 efcape the honour, and fafcty, and com- 
 modity of Martyrdom? 
 
 And indeed we judge not, we Love 
 not, we Live not as fan&ified ones muft 
 do, \(wc judge not that the trueft Liber- 
 ty, and Love it not as the Beft Condition, 
 in which we may Be ft converfc with God. 
 And O how much harder is it to walk with 
 God, in a Court, in the midft of fenfual 
 delights, than in a prifon or wildernefs, 
 where we have none to interrupt us, and 
 nothing elfe to take us up ? It is our pre- 
 poflefled minds, our car h'y hearts,* our 
 carnal affeftions and copcupifencc/ and 
 the pleafures of a profperous ftate, that 
 
 arc 
 
I $8 Of Converfmg 
 
 are theprifon and thcjaylors of our foute. 
 Were ic not for thefe, how free (hould 
 wc be, though our bodies were con- 
 fined to the ftraighteft room! He is 
 at Liberty that an walk in Heaven, 
 and have accefs to God, and make ufe of 
 all the Creatures in the world, to the 
 promoting of this his Heavenly con- 
 verfation. And he is the prifoner whofe 
 foul is chained to flefh and earth, and 
 confined to his lands and houfes, and 
 feedeth on the duft of worldly riches, 
 or walloweth in the dung and filth of 
 gluttony, drunkennefs and luft : that 
 arc far from God, and defire not to be 
 near himj but fay to him, Depart 
 from us, we would not have the know- 
 ledge of thy ways : that Love their 
 prifons and chains fo well, that they 
 would not be fct free, but hate 
 thofc with the cruelleft hatred that 
 endeavour their deliverance. Thofe are 
 the poor prilbners of Satan, that have 
 not liberty to believe, nor to Love 
 iod, nor converfe in Heaven, nor feri- 
 ufly to mind or feek the things that 
 are high and honourable: that have 
 not liberty to meditate or pray, or . 
 ferieufly to ipeak of holy things, nor 
 
 to 
 
with God in folitude. 159 
 
 to love and convcrfc with thofe that-c'o 
 fo : that are tycd fo hard to the drud- 
 gery of fin, that they have not liberty 
 one month, or week, or day, to leave 
 it, and walk with God fo much as for 
 recreation! But he that liveth in the 
 family of God, and is employed in at- 
 tending him, and doth converie with 
 Chrift, and the Hoft of Holy ones a- 
 bove, in reafon fhould not much com- 
 plain of his want of friends, or compa- 
 ny or accommodations, nor yet be too 
 impatient of any corporal confinement. 
 Laftly, be fure then mod narrowly 
 to watch your hearts, that nothing have 
 entertainment there, which is againft 
 your Liberty cf converfe with God. 
 Fill not thofe Hearts with worldly 
 trafh, which are made and new-made 
 to be the dwelling place of God. De- 
 fire not the company which would di- 
 ^minifh your heavenly acquaintance and 
 correfpondency. Be not unfriendly, 
 nor conceited of a felf-fufficiency, but 
 yet beware left under the honcft inge- 
 nuous title of a friend, a fpecial, faith- 
 ful, prudent, faithful friend, you fhould 
 cnterta-in an Idol, or an enemy to your 
 Love of God, or a cor rival and com- 
 petitor 
 
 1 
 
I 60 Of CoMverfwg 
 
 pctitor with your higheft friend: For 
 if you do, it is not the fpecious title 
 of a friend that will favc you from the 
 thorns and bryars of difquietment, and 
 from greater troubles than ever you 
 found from open enemies. 
 
 O bleffed be that High and everlaft- 
 ing friend, who is every way fuitcd 
 to the upright fouls! To their Minds, 
 their Memories, their Delight, their 
 Love, &c. By fureft Truth, by fulleft 
 Goodncfs, by cleared Light, by dear- 
 eft Love, by firmeft Conftancy, &c. 
 — O why hath my drowfie and dark- 
 fighted foul been fo feldom with him! 
 why hath it fo often, fo ftrangely, and 
 fo unthankfully pafled by; and not olv 
 fcrvedhim, nor hearkened to his kind- 
 eft calls ! O what is all this trafh and 
 trouble that hath filled my memory, 
 and employed my mind, and cheated 
 and corrupted my aflfe&ions, while my 
 dcareft Lord hath been days and nights 
 fo unworthily forgotten, fo contempcu- 
 oufly negle&ed,. and difregarded, and 
 loved as if I loved him not / O that 
 thefe drovpfie and thofe waking nights, 
 thofe loitered, loft, and empty hours, 
 had been fpent in the humbleft converfe 
 
 with 
 
with God in folk tide. 161 
 with him, which have b<ren dreamed and 
 
 doted away upon now I know not 
 
 what ! O my God, how much wifer 
 and happier had I been, had I rather 
 chofen to mourn with thee, than to 
 rejoyce and fport with aiv other / O 
 that I had rather wept with thee, ttan 
 laughed with the creature! For the 
 time to come, let that be my friend, that 
 mod befriendeth my dark, ard dull, 
 and backwaid foul, in its undertaken 
 progrefs, and heavenly converfation I 
 Or if there be none iuch upon e^rth, 
 let me here take one for my friend ! 
 O blot cut every Name from my cor- 
 rupted heart, which hindereth the deep- 
 er engraving of thy Name! Ah L rd, 
 what a Hcnr, what a blind ungrateful 
 thing, U a He^rt not touched with 
 ccleffial Ldve! yet flu" \ not run to 
 thee > whv-n have non< e!fs th . t will 
 know roe.' (hall I - t draw ce P 
 
 when all fly from me! W . iy 
 
 cipt .:. cut fo I uc [NONE 
 
 P 11 T GHRIST: COO OR 
 NOTHING.] Ahfo Lfl JI< i t, that 
 haft thought of it [ A her. is :' t \ lace, 
 that Cave or Defcrt, uhc.e I ruighc 
 fconeft find ihec, and fulled enjoy thee? 
 
 Is 
 
162 Of Cowverfwg 
 
 Is it in the wildcrnefs that thou walkeft, 
 or in the c/oud : in the Clofet, or in 
 the Church ; where is it that I might 
 fooneft meet wirh Gxl?] But alas, I 
 now percci-e, that I navfc a Heart to 
 fin i, before I am like to find my Lord\ 
 OLovclefs> Lifelcft, ftrony heart! that's 
 dead to him tha give it Life! ar.d to 
 none but him! CouiJ I rot Love 9 oc 
 r all, mahinks I were 
 lefs dead than now ? L.fs Jeai, if dead, 
 tha n .1 vc? 1 hat! a f a;oft laid 
 
 i, let me never Love more till I 
 can Love thee ? Nor think more on 
 any thi^g till I can more willingly 
 thirk of thcc?l But I muft fupprefs 
 that wi h ; for Life will aft: And the 
 merries n id motions of Nature are 
 necejfary to thofc of Grace. And there- 
 fore in the life of Nature, and in the 
 glimmerings of thy Light, I will wait 
 for moreoftheCelcftial life ! My God, 
 thou haft my confent/ It is hcic artift- 
 cd un ier my hand : Separate me from 
 wh*t and whom thou wilt, fo I may bat 
 be newer thee ! Let me Love thee more, 
 and feel more of thy Love, and then 
 let me Love or be beloved of the world, 
 as little as thou wilt. 
 
 1 
 
with God in folitude. 163 
 I thought [elf -love had been a more 
 predominant thing : But now I find 
 that Repentance hath its anger, its Hat- 
 red and its Revenge / I am truly An- 
 gry with that Heart that hath fo oft 
 and foolifhly offended thee ! Methinks 
 I hate that Heart that is fo cold and 
 backward in thy love, and afmoft 
 grudge it a dwelling in my breaft! 
 Alas when Love fn ou!d be the' life of 
 Pnyer, the life of holy Meditation, 
 the life of Sermons ?nd of holy Con- 
 ference, and my ; : n thefe fhould 
 1 ng to meet thee, ght to mcn«| 
 
 • tion thee, I ftragg'c ! ord, I know 
 not whether! or 1 fit frill and wifli, 
 but do not rifc^nd run .;nd follow thee, 
 ye>, I do not what I fer:m to do. All's 
 dead, all's dead, for Wane of Love .' I 
 often cry, O where is th;t place, 
 where the quickening beams of Heaven 
 arc warmed, that my fout 1 i^ht fcefi 
 it Out JJ But whether ever 1 go, to 
 City or toSJdde, alas, I find it is 
 not PUce that makes the difference. I 
 know that Chrift is perfeftly rcplcnifti- 
 cd with Life and Light, and Love Di- 
 vine : And I hear him as our Head 
 and Treafurc proclaimed and offered 
 
 to 
 
I&4 OfConverfing 
 
 to us in the Gofpel! This is thy 
 Record, that he that hath the Son hath 
 Life / O why then is my barren foul 
 fo empty / I thought I had long ago 
 confented to thy offer \ and then ac- 
 cording to thy Covenant, both He and 
 Life in him are mine/ And yet mud 
 I ftill be dark and dead ! 
 
 Ah deareft Lord, I fay not that I 
 have too long waited ! but if I conti* 
 me thus to wait, wilt thou never find 
 the time of Love ? and come and own 
 thy gafping worm? wilt thou never 
 diflipate thefe clouds, and fliine upon 
 this dead and darkened foul? Hath my 
 Night no Day? Thrufl; floe not from 
 thee,, O my God / Foi tl ttfsa Hell, to 
 be thruft from God. But iure the 
 caufc is all at home, could I find it 
 out, or rather could I cure it/ It is 
 furc my face that's turned from God, 
 when I fay, His fece is turned from 
 me. But if my Life mud here be out 
 of fight, and hidden in the Root (with 
 Ghrift in God,) and if all the reft be 
 referved for that better w T orld, and I 
 muft here have but thefe frail begin- 
 nings/) make me more to Love, and long 
 for the bleflcd day of thine appearing, 
 
 and 
 
with God infolitude. 165 
 
 and not to fear the time of ray deliverance, 
 y nor unbelievingly to linger in this So- 
 dom, as one that had rather ftay with fin, 
 then come to thee! Though fin hath 
 made me backward to the fight, let it 
 not make me backward to receive the 
 Crown 5 Though it hath made me [a 
 loiterer In thy work, let it not make 
 me backward to receive that wages, 
 which thv Love will give to our par- 
 doned, poor, a:ceptcd fervices. Though 
 I huve too oft dnwn back, when I 
 (houki have cone unro thee, and wal- 
 ked with thee in thy ways of G^ace, 
 yet heal that unbelief, ar.d d'v 
 which would iihkc me to draw back, 
 when thou catfeft me to poflefs thy 
 Glory? Though thefickneis and lame* 
 nefs of my foul hkvt hindere< me in 
 my journy, yet let their paipfi f nefs 
 help me to defire to be delivered from 
 them, and to be 1 e (Airj^ 
 
 out the interpofing lighti 0; thy 'n- 
 pleafure^ I mall fuily feel thy full (i 
 Love, and walk with thy C! 
 ones in the Light of thy Glor^ tri- 
 umphing in thy Praiie for even 
 Amen. 
 
 BUT 
 
Job Uf x^onverjwg 
 
 Bli T now I have given you thefc 
 few Directions for the improved 
 wtnt cf your folitude for converge with 
 Cod y left I fhould occafion the hurt of 
 thofe that arc unfit for the LefTon I 
 have given, I muft conclude with this 
 Caution (which 1 have formerly alfo 
 publifhed,) That it is not malcnchotfy 
 or weak-headed pcribns, who arc not 
 able to bear fuch exerciie c , for whom . 
 I have written thefe Directions. Thole 
 that are not able to be much in fe- 
 rious folitary thoughtfulnefs, without 
 confufions and diftra&ing fuggeftions, 
 and hurrying vexatious thoughts, muft 
 fet themfelvcs for the raoft part to 
 thofe duties which are to be done in 
 company by the help of others ; and 
 muft be very little in fo'itary duties: 
 For to them whofe natural faculties are 
 fo diieafed or weak, it is no duty^ as 
 being no means to do them the defired 
 jjlod ; but while they ftrive to do that 
 which they are naturally unable to en- 
 dure, they will but confound and dif- 
 traft themfelves, and make themfelves 
 unable for rhofc other duties which 
 yet they arc not utterly unfit for. To 
 fuch perfons therefore inftead of order- 
 ed 
 
with God in folitude. l6y 
 cd, well-digefted Meditations, and 
 much time fpent in fecret thoughtful- 
 nefs, it muft fufficc that they be brief 
 in fecret Prayer, and rake up with fuch 
 occafional abrupter Meditations as they 
 are capable of, and that they be the 
 more in reading, hearing, conference, 
 and praying and praifing God with o- 
 thers: untill their melancholly diftem- 
 .pers arc fo far overcome, as that (by 
 the dire&ion of their Spiritual Guides) 
 they may judge thcrofelves fit for this 
 improvement of their Solitude. 
 
 F INI s. 
 
Books Printed for John Sains- 
 bury in CornhilL 
 
 TH E Gofpel Feaft opened, 
 or the Great Supper of the 
 Parable difcovered, in ieveral Ser- 
 mons. By Jo/epb Hujfey, Pallor 
 in Cambridge. 
 
 An Inquiry after Religion, or 
 a Veiw of all Religions and Seels 
 in the World. By a Member of 
 the Royal Society. 
 
 A Word to poor, ignorant, and 
 carelefs people, that mind not the 
 Salvation of their precious fouls ; 
 containing Directions for a Holy 
 Life ; with a Catechifin and Pray- 
 ers for Families, and Graces be- 
 fore and after Meat. 
 
 Books 
 
Books V tinted, for John Salusbuiy 
 in CornhilL 
 
 TH E certainty ofTheWorldsofSpi- 1 
 rits, fully evinced by unqueftion* | 
 able Hiftories of Apparitions and Witch- 
 crafts, Operations, Voices, &c* Proving I 
 the Immortality of Souls> the Malice 1 
 and Miferies of the Devils and the Dam- I 
 ned, and the Bleflednefs of the Juftifi- I 
 ed. By Richard Baxter. 
 
 An End of Dottrinal Controverfies which $| 
 have lately troubled the Churches, by ^ 
 reconciling explication without much 1 
 Dilputing. By Richard Baxter. 
 
 The Proteftant Religion truly ftated I 
 and juftified, by the late Reverend Di- 
 > vine Mr. Richard Baxter : Whereunto 
 is added by way of an EpiiUe, forne 
 Account ol ?;irned Author, ne- 
 
 ver be' (bed. By Mr. Alatth. 
 
 Sylveficr and Mr. Daniel Williams. 
 
 The Harmony of the Divine Attri- 
 butes,!^ the contrivance and accoirplifh- ( 
 ment of Mans Redemption by the 
 Lord Jefiis Chrift. By Willi** ButesA 
 D- D. 
 
 The Changablenefs of this WorKM 
 with refpc Jation , Families anfl 
 
 particular Performs i with a pra 
 
 Applica- i 
 
Application thereof tfr fw^vanous con- 
 ditions of this Mo r t I Eife. By Timo- 
 ¥ thy Rogers y M. A. 
 
 The Chriftian Lover, or a difcourfc 
 
 opening the Nature of Participation 
 
 ; with, and Demonftrating the neceffi- 
 
 v r of Purification by Chrifh By T. 
 
 Orufe. 
 
 The Duty andblefling of a Tender 
 l/Conicience, plainly dated and earneftly 
 ifecornmended to all that regard accep- 
 tance with God, and the profperity of 
 ■their Souls. By the fame Author- 
 
 Hvc Sermons on various Occafions. 
 I By the fame Author. 
 
 The Mirrour of Divine Love unvail'd, 
 in a Paraphrafe on the High and mifte- 
 rious Song of Solomon. By Robert Item- 
 ing. V. D, M. 
 
 The Mourners Memorial, in two 
 
 Sermons on the death of the truly 
 
 Pious Mr*. Sufannah Some. With fome 
 
 Account of her Life and death. By T. 
 
 Wright^ and Robert Fkming. V. D. M. 
 
 A newExamination if the Accidence and 
 jB , r/iw;^r,inF.ng!ifh andLatin,wherein all 
 BicRulcs Q^Proferi qu<t Maribus^ Que 6>* 
 lpv/4; in pnfwtLSwtaXyand PrtfodiM^rc 
 .firadc plain and eafic, that the meaneft Ca- 
 nity may fpcedily learn the Latin