possess us a Deludge in which thousands of souls are lulled asleep and are kept from heart-work thinking all is right within because they are judged and do judge themselves to be right without and that it is so see Mat. 8.11 12. chap. 12.43 44. Mat. 13.20 21. Luke 13.25 26 27. Isa 58.1 2. Because in some of my Queries I mentioned the Sin of Covetousness which is a Sin that is as secret as dangerous I shall briefly here set down the Characters of a covetous-minded man either in rich men or poor men In answer to which first Mind what Covetousness is in the Eye of the Scripture it is an inordinate desire of Gain or Increase Now the Characters must be drawn either from the nature of Covetousness or from a frame of heart not contented with its state for Contentation is set by the holy Ghost in a direct opposition to Covetousness Heb. 13.5 Now in minding what hath been said of Covetousness the Characters of such a mind will the better appear First When they do by unjust and unrighteous Wayes labour to increase their Estates Hab. 2.9 10 11 Micah 2.2 Jer. 6.13 chap. 8.10 chap 22.17 Secondly When they do by any action declare their love to or longing after that which in anothers Deut. 5.21 Jos 7.21 Thirdly When the wants of poor Saints are seen by them or made known to them yet they are not free to communicate to their wants sutable to what God hath blessed them with Prov. 21.26 sutable to that in 2 Cor. 9.5 compared with 1 John 3.17 with Rom. 13. last part of the 9th verse Fourthly When they toyl and labour after Riches as by it they are made to lose their life favour in their language and service of God turning their Christian savour into sadness and losing their former forwardwardness and life in God's wayes by posting after the things of this life 1 Tim. 6.10 2 Tim. 4.10 contrary to Psal 119.36 Fifthly When the love of the world doth not only hold men in but take men off from the Service of God 2 Pet. 2. the last part of the 14th verse joyned with the 15th sutable to Isa 57. apply the 9th and the 10th verse with the 17th verse Ezek. 33.31 These five are to try Rich and Poor but especially the Rich And the Characters of a covetous mind in poor men follow First When they are not chearfully contented with what they have but would have what they have not Heb. 13.5 with a restless mind rising and reasoning against Providence 2. When they appear complaining or repining at their own Poverty by comparing their Poverty with others Riches This is well as the first is contrary to content and so therein Covetousness 3. When they are not free and willing to go on in any way or work for God unless they are by the rich so supplyed that they may be wholly freed from bodily labour Acts 20.33 34. sutable to such in 1 Thes 4.11 2 Th. 3.10 11 12. Now this relates to some but not to all 4. Mind what hath been said from â—oth and you will mind that strait-heartedâ—ess in a Rich man is Covetousness and Discontent in a Poor man at or with his Estate is no less for that which is contraâ—y to Contentation is Covetousness by the Lord so decided Heb. 13.5 c. Disquieted or troublesome or disconâ—ented demands of Poor men to be supplyed â—y the Rich is as sure a Character of Coveâ—â—usness as Strait-handedness in a Rich man â—e supply the wants of the Poor and both are 〈◊〉 be judged Covetousness O how much doth this Sin reign in the â—earts and lives of men and women that pretend much for God and are cryers down of others sins and persons for sinning and at the same time harbour this sin that is no less than Idolatry in their own brest Few or none but will say that it is a sin to own an Idolater in fellowship and that all true Believers are bound to withdraw from them and though Covetousness be the same yet how are poor souls satisfied or at least silent But I shall leave this and say no more to it Some Observations useful for all that fear God but in particular left for my Children VVHen ever a heart hath a sensible injoyment of God and his Love in Christ especially as a return of Prayers mind these things First Expect a fresh assault of Satan with high attempts to draw the soul aside either to looseness under that love or some other evil improvements When Christ was in the Wilderness and was inriched with high Inrichments of God he was presently set on by Satan Mat. 4.1 3 5 8. And as soon as Hezekiah Isa 38.5 was delivered and inriched with God's Love was presently set on to be tempted Isa 39.1 So let all that fear the Lord at all seasons but in an especial manner then double their worth Secondly Sin and Satan never gets into us and is imbraced but as Sin comes God goes and so Sin gets strength and the Soul gathers weakness If so Thirdly That Soul that doth not so much as resist Sin in its first attempts he may be confident he will be overcome O then take this from a soul that hath had experience Keep the watch most over thy heart thy eyes and words Fourthly It is easie to sin God out of sight but not so easie to pray him in If so O stand fast in God's Fear and when most injoyed let him be most prized and Sin most feared Fifthly Sin least seen is the most futile and hardest conquered Then watch and mourn most for that which is least seen heart-Heart-Sin as to men seemeth least but as to God hated most Sixthly No soul seeketh for Pardon suitably unless he is as much and as eagerly desirous of Power against Sin as Pardon Seventhly Sins of Constitution are most to be feared Heb. 12.1 But when Sins of Constitution get into custome then Sin hath got both its wings only a mighty Power of God can conquer it O fear the Sin of Constitution as Death and Custome as Hell for if they once joyn they will cause the soul to fly out of sight of Presence and sight of Experience and all ability to return If so mind When a soul is there to go back it cannot to go forward is death and Hell so then all it can do under its loss is to shrink down into its empty nothing state and lye low in it self with its eye singly on Free-Grace in Christ Eighthly No heart thus truly lying low but is lifted up when up stand in fear sin no more Observations as to Duty 1. Lye low and pray till God come in but pray most when he is come in for the soul prays best when he injoys God most Call while he is near Isa 55.6 Psal 21.13 Cant. 1.4 2. A Soul doth not gain but lose by keeping from Duty for the want of the Life of Duty Observe 'T is good
it was Christ given up to in his Death Isa 63.3 I have trodden the Wine-Press alone and there was none to help for I will tread them in mine Anger and trample them in my Fury and their Blood shall be sprinkled upon my Garments and I will stain all my rayment 3. It was to and by the worst of Executors For First They were his Enemies Secondly Their envy was in them as Professors under the Notion of Religion Wrath covered with Zeal is implacable and such are the worst of Enemies that Envy is the worst and where that is there is no pitty no more had they of our dear Saviour Isa 50.6 I gave my back to the Smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting Apply Mat. 27. 4. In the highest of his Sufferings when he was on the Cross in the sence of his Sufferings God did appear to forsake him Mat. 27.46 And about the ninth hour Jesus cryed with a loud voice Eli Eli lamasabachthani that is to say My God my God why hast thou forsaken me O to lose sight and sence of Presence is sad Suffering in it self is sufficient to sink down a soul but to lose Presence in the midst and heighth of Sufferings doth sadly aggravate it yet this must dear Christ be given up to O what Love is there in God! O unspeakable Love to poor Sinners that to accomplish their good and safety his Son must thus suffer and be thus forsaken The third thing in order is How God gave him up 1. Freely for he was not sought to by any for Christ thus to be given up nor no purchase should have been given if he had been so offered but God doth it freely In Isa 50.2 Wherefore when I came there was no man when I called there was none to answer Is my hand shortned at all that it cannot redeem or have I no power to deliver c. And chap. 63.5 And I looked and there was none to help and I wondered that there was none to uphold therefore mine own Arm brought Salvation unto me and my Fury it upheld me Besides all his Tearms in his Tenders of this dear Christ are free 2. As he did it freely as to us so he did it with the greatest severity as to him and that you will see if you consider these Scriptures Isa 53.4 5 6 7 8 9 10. applyed with Mat. 27. from the 29 to the 50 verse and Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things And in that 8th of the Romans consider what it is for God not to spare his Son as the Word is He Spared not his Son 1st Not to Spare implies or signifies the highest Severity of Justice Deut. 13.8 Thou shalt not consent unto him nor hearken unto him neither shall thine eye pitty him neither shalt thou Spare neither shalt thou conceal him Isa 13.18 Their Bowes also shall dash the young men to pieces and they shall have no pitty on the Fruit of the Womb their eyes shall not spare Children 2dly It 's to let out Justice upon one without the least exercise of pitty or any reluctancy or roulings of bowels of compassion See Jer. 13.14 And I will dash them one against another even the Father and the Sons together I will not pitty nor Spare nor have mercy but destroy them Ezek. 7.4 8 9. In the 4th verse And mine eye shall not Spare thee neither will I have pitty but I will recompence thy wayes upon thee and thine abomination shall be in the midst of thee and ye shall know that I am the Lord. In 〈…〉 Now will I shortly pour out 〈…〉 and accomplish mine Anger upon 〈…〉 â—â—dge thee according to thy wayes and will recompence thee for all thy abominations In the 9th verse And mine eye shall not Spare thee neither will I pitty thee I will recompence thee according to thy wayes and thine abominations that are in the midst of thee and ye shall know that I am the Lord that smiteth And in Ezek. 9.5 And to the others he said in mine hearing Go ye after them through the City and smite let not your eye Spare neither have ye pitty 3dly It implies a laying aside all regard or respect to the party suffering See this word so exprest Job 30.10 They abhor me they flee far from me they Spare not to spit in my face And as it was there with Job so it was with Christ Isa 50.6 I gave my back to the Sâ—â—irters and ny cheeks to them that plucked off the hair I hâ—â— not my face from shame and spitting Apply to this Mat. 27. From all this if you consider it you will see it was from God upon Christ with the greatest Severity that could be 3. God did not only give him unto us freely as to Christ with the greatest severity but he did it delightfully Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin he shall see his Seed he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand 〈…〉 to give up the Son 〈…〉 death to accomplish 〈…〉 Life for poor Sinners 4. He did it self 〈◊〉 〈…〉 himself and to Christ and he did it so as admitting of no reasoning from himself or any way of repining or minding the loss of his Sons Life and as to Christ he might have said as David O my Son my only Son O shall I give my Son for Sinners my Friend for my Enemies he never seems to give way to any such discourse or reasoning but denies all to accomplish his Love for lost Creatures Nay Christ might have said to his Father What dost thou find in me word 〈◊〉 Death if not how can it stan◠〈…〉 24.16 The Fathers 〈…〉 Death for the Children neither shall 〈…〉 put to Death for the Fathers every 〈◊〉 shall he put to Death for his own sin 2 Kings 14.6 But the Children of the Muâ—â—◠〈…〉 according unto that which is wâ—◠〈…〉 of the Law of Moses wherein 〈…〉 â—â—â—ded saying The Father sâ—â—â—◠〈…〉 for the Children nor thâ—â—◠〈…〉 death for their Fathers but every man shall be put to death for his own sin Besides Father there is rouling of thy Bowels to others as in Hos 11.8 How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together And in Jer. 31.20 21. Is Ephraim my dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Verse 21. Set thee up way-marks make thee high heaps set thine
a Soul or Spirit in man that lives though the body dyes and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body and then make some improvement Now in the first place I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body according to the Doctrine and shew some Reasons for it the Scriptures to prove it are these Gen. 35.18 18. Job 34.14 15. to them apply Psal 22.26 Ezek. 12.7 Act. 7.59 60. Luke 16.21 and so much for Scriptures the Reasons follow The first Reason Is from God's Appointment The second Reason From the the very nature of Soul and Body the one Spirit the other Flesh and Dust As it is unnatural for a Spirit naturally to dye so it is as unnatural for dust and flesh for ever to live without being changed from a Natural to a Spiritual as in 1 Cor. 15.42 43 44. If it be objected That by this Adam must have dyed if he had not sinned Answer It is a Question that the best cannot answer for there is more ground to believe that if he had not sinned yet his fleshly body must have had a time to have changed because it was dust and so natural and not of the nature of Eternity and to that end do not only mind the Natural Reason but this Scriptural Ground Whatever was a fruit of Sin Christ by his Death freed Saints from but Christ frees no soul from a Natural Death Ergo A Natural Death is not a bare and only fruit of sin if it were every Saint through believing in Christ would be freed from it but none are Ergo c. But this is a dispute amongst the greatest of the Learned and I shall enter no further into it Secondly I shall let you know in what sence the Scripture represents the Soul 1. Sometimes it is taken for the whole man as Gen. 17.14 c. Lev. 5.2 3. and chap. 7.19 2dly It is taken only for fleshly and natural blood and so the common life of man Gen. 46.26 3dly It 's taken for the affection of the soul as first for Love as 1 Sam. 18.1 Secondly for Grief and Sorrow Jer. 13.17 4thly It is taken figuratively for the Stomach Prov. 27.7 5thly It is taken for the breath of a man Jam. 2.26 6thly It is taken for the natural life distinct from the body and also from the soul or spirit of a man 7thly It is taken for that Soul or Spirit which was breathed by God into Adam by which he became a living Soul this is that that never dies And that there is such a Spirit or Soul that never dies I shall give you the Reasons and Scriptures to prove That there is something in a man that is part of man that lives and never dies and that I shall prove from these Scriptures and Reasons following and then shall give a brief Answer to the Scriptures and Reasons of such as are of a contrary mind The first Reason is grounded on Gen. 35.10 we reason thus Had there been nothing to have lived and gone to God it could not have been a departure but a cessation but it is said Her Soul departed and she dyed that is to say her body dyed But had her soul dyed there had been nothing to depart from the body The second Reason is from 1 Kings 17.21 22. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Child's soul come in to him again v. 22. And the Lord heard the voice of Elijah and the soul of the Child came in to him again and he revived Had the Child's soul been dead the Prophet would not have prayed that it might return to the body but that it might live again But God heard him and returned the soul of the Child and then the body revived Had the soul been dead both must have revived but the one returns the other revives so they were not both in one capacity The third Reason is from Eccles 3.21 Who knoweth the spirit of a man that goeth upward and the spirit the of beast that goeth downward to the Earth The Reason lies clear did the soul of a man dye when the body dies it dyed as a beast but here is a distinction so that there is a difference And where lies it the Text tells you That dust goes to dust but the Spirit to God that gave it so that it is clear that there is a part of a man that departs and lives when the body dyes The fourth Reason is from Mat. 10.28 And fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell A good ground to prove this for Christ said Fear not them that can kill the body but are not able to kill the soul Now if the soul dyed with the body then he that killed one must of necessity kill the other but Christ saith plainly they may kill the body but not the soul So there is a Soul or part of man that lives though the body dyes The fifth Reason is from Act. 7.59 And they Stoned Stephen calling upon God and saying Lord Jesus receive my Spirit If there had been nothing in Stephen but what was to dye his Prayer had been needless but when his body was to dye he prayes that God would receive his spirit so there was a spirit or soul to depart and be received though the body dyed The sixth Reason is from 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day From whence we reason thus If all in man that is one with man dyed when the body dyes then when the body had on it any part of death or decay all in the body that is its own must be so too but here you see there is something that increases and gets up when the body decreases and goes down The seventh Reason is from 2 Cor. 5.6 8. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord and in v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. In which words you may see that there is some part of man which when the body dyes is absent from the body and at that present is present with the Lord now if all in man that is of man did dye with the body then there was nothing to be present with God but you may here see it is and it was that which the Apostle groaned for The Eighth Reason is from Heb. 12.9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverance shall we not much rather be in subjection to the Father
life in Duties doth not intail to the good of Promises but we are to draw the life of Duties from our Interest in the good of Promises Psal 116.1 Gal. 2.19 Thirdly The want of performance of the Condition through want and weakness is not nor cannot be a just ground to take away or weakâ— our Comforts and Confidence See 2 Sam. 23.5 Psal 89.33 34. Psal 106.45 Isa 43.22 25. c. Isa 54. apply 7 8 9 verses and Ezek. 16.61 c. Fourthly In a word There is no mutations in us that do or can make an alteration in it but what it was it is unalterable in Christ our Lord and King 2 Cor. 1.20 Heb. 8.6 with chap. 6.17 18. c. I shall say no more as to that But shall speak in answer to your desire a word or two what that Peace is that we have by Christ and this Covenant of Grace whether it be a bare Grace or a State Now as to the Peace that Christ purchased for Saints whether it be a bare particular Grace or a State I shall let you know my sence and for that end mind how the word Peace in a Scriptural sence is to be taken Peace in Scripture is taken many wayes As 1. Sometimes it is to be taken naturally as when mens natural constitution is to be Quiet Patient and Peaceable so was Moses accounted a Patient man or a man of Peace 2. It is taken diabolically or devilish As first when men make a League or Covenant with the Devil Hell and Death or Sin as those Isa 28.15 secondly As when men are stupified in sin and so unsensible as Nabal was 3. It s taken spiritually and that these ways first relatively that is when the frame of a Christians heart or behaviour is quiet and peaceable as Rom. 14.19 1 Cor. 7.15 Heb. 12.14 2dly It s taken vertually that is all that Peace which Saints enjoy and receive by and through believing in Christ called Peace of Conscience as in Rom. 5.1 chap. 8.6 c. 3dly It is taken essentially and that peace is not a bare Grace of Peace but it is a state of Peace though it be hard to define yet we shall speak a little of it and give you a description of it sutable to what we find it in Scripture and that is as followth It is a state of Favour and Grace purchased by Christ according to an Agreement and Covenant made between God and Him into which Christ doth instate all his in which state they have a perfect acceptance and are compleat in the sight of God and there they have a friendly Amity and sweet Harmony and full Agreement not only with God and Heaven but also with the Earth and all things therein For the proof of this mind 1. It is not a bare act of Grace but a state of Grace and Favour which shall by and by be proved by Scriptures and grounds from thence 2. That it is procured or purchased by Christ see Dan. 9.24 Zech. 9.11 c. 3. That there was an Agreement or Covenant between God and Christ see Psal 89.3 and 28.34 35. Mal. 2.5 4. That in this state Saints are compleat and perfect in the sight of God see Phil. 5.27 Col. 2.10 John 17.23 24. 5. This peace doth not only relate to God and Heaven but the Earth all things therin as you may see Job 5.23 Hos 2.8 Now that it is a state for the proof of that mind these Considerations wherein you will see that whatsoever was or is proper to a state is to be found there As 1. There is a Governour or Prince of it Isa 9.6 7. 2. It is that in which Saints shall be found of God at the last as in 2 Pet. 3.14 which will not barely admit of peace for us in another nor yet of peace in us but it is a state in which Saints are found at last of God 3. All things that do accompany a state as a state do accompany this as thus 1st There is in it a Govenment Isa 6.7 2dly There are Laws or Rules or Rulings or Leadings Isa 55.12 3ly Declarations or Proclamations go forth from it Isa 52.7 Rom. 10.15 4thly Ambassadors or Messengers belonging to it Isa 33.7 4. If you lay aside all these Particulars and only mind this Reason It must of of necessity be a state because it must be something that is the contrary of what sin by Adam brought souls into Now that was not a bare curse but a cursed state of darkness and death and that sin did bring souls into such a state you may clearly see in Ephes 2.1 23. applyed with the 5 and 6. verses and ver 11 12 13 14 19. the case is clear for the Scripture is clear in the proof of this If so then God's Grace by Christ must of necessity bring souls through believing into a state that is contrary to that state then this peace must needs be a state 5. Consideration If you mind all Prophecies and Promises throughout the holy Scripture you will see this to be a truth We might if I had time make very choice improvements of this truth First Were Saints truly informed of this Truth and did really believe it their comforts would be more sure and firm than now they are Now poor souls so look upon it that what peace is to day is many times gone to morrow and looks upon it sometimes lost by sins and miscarriages and gained again by Repentance and exact Performance and never looks upon this to be a state a standing state the sence of which is to recover souls that are fallen and to spirit souls that grow cold and dead even the sence and consideration that though they fall this state stands and stands with its doors of Grace opened and with its Ambassadors woing and beseeching sad sinners to come in and fallen souls to return into that rich unalterable State purchased by Christ and stands upon the unchangable Foundation of God's Free-Grace and the full and perfect Purchase of Christ our Lord and Prince of Peace Oh! that my soul and the souls of all them that fear God could alwayes believe this Truth this soul-satisfying-Truth this sinner-converting-Truth this fallen-souls-recovering-Truth this Grace-raising Truth This God and Christ-exalting Truth Oh my dear Friends let us study to walk worthy of this unchangable state And there is nothing will so much enable us to walk like it as the true knowledge and beleef of it O believe thou art kept by it as in Phil. 4.7 And when thou fallest look on this standing State believingly thou wilt find it like the Brazen Serpent to heal and restore thy soul To this God and Prince of Peace I leave thee and in that state I love thee and hopes through Grace for ever to live with thee Amen Amen NOw for the satisfaction of some few Friends I shall in the next place set down some of the Scriptures that I can well remember that in my
heart toward the High-way even the Way which thou wentest turn again O Virgin of Israel turn again to these thy Cities What! is there none for me None of this is mentioned but all laid aside to accomplish this rich admirable and unexpressible Love so it was done self-denyingly The fourth thing is For whom he gave him 1. He gave him for Sinners Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us And in 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am the chief 2. Ungodly Rom. 4.5 But to him that worketh not but beleiveth on him that justifieth the Ungodly his Faith is counted for Righteousness 3. For Enemies Rom. 5.10 For if while we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 4. The worst of sinners 1 Tim. 1.15 This is a faithful Saying and worthy of all acceptation That Christ Jesus came into the world to save Sinners of whom I am chief 5. It was for the Rebellious and Blasphemers and such as caused others to blaspheme Psal 68.18 Acts 26.1 8.1 Tim. 1.13 O this heightens God's Love O rich Love God loves them that hate him The fifth thing is God's End in giving his Son 1. It was to reconcile poor lost Sinners to himself 2 Cor. 5.19 20. To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the Word of Reconciliation Verse 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God And in Col. 1.20 And having made Peace through the Blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven Surely God doth highly prize this that he doth purchase it at so high a rate O see see poor Sinner it was not only to accomplish Reconciliation with him but us to him it was not his gain but our gain and his loss O what rich Love is here God seeks a way for us and then seeks to us 2. His End was to overcome and conquer that or them that would have destroyed us As first Sin Rom. 7.24 25. O wretched man that I am who shall deliver me from the body of this death and in verse 25. I thank God through Jesus Christ our Lord. So then with the mind I serve the Law of God but with the flesh the Law of sin Secondly The Law Gal. 2.19 For through the Law I am dead to the Law that I might live unto God Rom. 8.2 For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Thirdly Death 1 Cor. 15.55 56. O Death where is thy sting O Grave where is thy victory The sting of Death is Sin and the strength of Sin is the Law Fourthly The World John 16.33 These things have I spoken unto you that in Me ye might have peace in the World ye shall have tribulation but be of good chear I have overcome the World Fifthly The Devil In 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil O what an End is that O reckon every End and they all end in one End for us poor Sinners 3. His End was To bring up poor Souls as into Union so into Communion with himself and Son in all their Light Life Love and Glory John 17.21 That they all may be one as thou Father art in Me and I in Thee that they also may be one in us that the World may believe that thou hast sent Me ver 22. And the Glory which thou gavest me I have given them that they may be one as We are one verse 23. I in Them and Thou in Me that They may be made perfect in One and that the World may know that Thou hast sent Me and hast loved Them as thou hast loved Me. Apply 1 John 1.3 and 1 Pet. 1.3 4 c. 4. His End was That we might have nothing to hinder our Faith and Confidence in Him in our appeals and approaches to him Heb. 4.16 Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need And in Ephes 3.12 In whom we have boldness and access with confidence by the Faith of him O mind these Scriptures poor Soul if thou wantest Faith go O go in the Faith of Jesus It is and was God's great care that poor souls though never so poor might come to him with boldness without fear If any should demand the Reasons why God takes this way to manifest his rich Love by Answer For these Reasons 1st Reason There was an absolute necessity lay upon it for there was not another way to accomplish Salvation for Sinners and satisfie divine Justice Isa 63.5 And I looked and there was none to help and I wondered that there was none to uphold therefore mine own Arm shall bring Salvation c. And by this Free-Grace is displayed gloriously 2d Reason That it might appear as to be an act of God's Wisdom so singularly an act of Love which other wayes could not have been had not all other things in the world have been lost and overlooked 3d. Reason That all flesh may be silent and brought to lye down and confess it to be a work only of God in that none but God could have done it See Rom. 3. at large and see chapt 4. at large where this rich Work of Love is fully related and debated and this as a Reason asserted Now for the Improvements of this rich Soul-supporting Truth mind in these Uses 1st Use To inform us of the great Wisdom Love and Grace of God to poor Sinners which is so fully made out in this Act of God in giving his Son in this manner O go over all the Particulars and you must say with the Apostle O the heighth and depth of God's Love Ephes 3.18 19. Rom. 11.33 2dly To inform us what poor Man had been had God left him in his lost estate or left him to have found out a way to have saved himself 3dly If this be so as hath been fully proved of this rich admirable and unexpressible Love of God in giving his Son then this may assure us in general That God cannot nor will not withhold any good thing from us but with Christ will give us all things It 's the very use Paul makes of this Truth in Rom. 8.32 where he saith He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things O poor souls consider this and mind it
well in all states and straits beleive what God saith and consider and reason with thy soul thus Do I want this or that well did God give me his Son the greater and will he withhold the lesser No no. Now mind some Particulars As 1. We may from this be certain of God's Satisfaction by Christ for all Sin for sure God would never have done this had or could there have been a Dis-satisfaction to have over-ballanced his Satisfaction Mind these Scriptures Mat. 13.11 c. Ephes 5.27 O see Heb. 10.10 12 14 17 verses and you will see this made clear 2. To assure us of the certainty of poor Souls Salvation Rom. 5.10 it is there fully asserted from this foundation 3. To assure us That there is no Enemy left unconquered for had any thing been too strong for God this work could not have been accomplished but nothing could nor was too strong for God neither Sin as Rom. 7. nor Law nor Death nor World nor Devil and if so look upon and encounter with all these as conquered before you encounter 4. It 's to assure us That the Foundation of Salvation is more sure than to stand upon such a weak changeable foundation as our duties or goodness is It 's done only and singly by God and the Foundation is as sure as he is 't is alone his rich Love and unchangeable Grace in Christ See the Text c. 5. 'T is to assure us and that with all clearness That God's Love to the worst of Sinners is as great as to Jesus Christ Seeing all this God gave up Christ to was to accomplish not his but their good see John 17.23 24 26.1 Tim. 13.14 O what Comfort is here to a poor soul consider what dear what rich what delightful Love was there and is there in God for Christ and what will this Love carry God to do for Christ do but mind it and then consider that that Love the same Love with all its Riches with all its Strength with all its movings is in the heart of God for me O soul lye down and admire this Love 6. To assure us That as God's Love was not caused by us nor moved or brought forth from any cause in us so it cannot be changed or destroyed by us certainly if Sins foreseen would not nor could not keep God from giving Christ sure when they are brought forth they cannot turn God and Christ from loving of us 7. To assure us in way of Comfort That the whole and full and sole work of suffering for Sin and satisfying of Justice for Sin is done by Christ so that what sorrows and sufferings do attend Saints there is no such end produced by it as to satisfie unsatisfied Justice but all that befals Saints are Fruits of Love to put away Sin Isa 26.9 and to give down more Grace Rom. 5 c. 8. It is furthermore to assure us and that of Certainty from all that hath been said That there is a willingness in God not only to save but to receive poor Sinners into his Grace and Favour or else he would never have given so much to accomplish it all his Cost and Labour declares this which you will fully see if you go over all that hath bee said And further to convince a poor sad sighing Soul of this Truth consider 1st Upon what terms God tenders his Love in Christ see Prov. 9.4 Isa 55.1 Joh. 7.34 Rev. 22.17 c. all is Free 2dly See how God doth beseech intreat and woo souls to entertain and accept this Love in Christ Isa 65.2 Cor. 9.10 Mat. 23. â—7 3dly Consider how long God waits upon poor souls for their receiving and entertaining of this Love though he meets with many Repulses Isa 65.2 Cor. 5.5 Jer. 15.6 4thly Consider how much God bemoans the creature that neglects to imbrace this Tender Jer. 2.14 Mat. 23.37 5thly Consider that after souls have slighted God's Grace and turned their back upon his Tenders and abused his Long-suffering and Forbearance yet if at last they return how joyfully doth he entertain them and not upbraid them See Jer. 31.20 Luke 15.20 Jam. 1.5 Further If thou wouldst see God's willingness to meet with thy desire and willingness minde these Considerations First Consider God is so willing that he woos us to be willing as I said before 2dly No soul is willing so soon but God's willingness was before him and his willingness is a fruit of God's 3dly No soul was ever willing and God or Christ unwilling Joh. 6.37 If anâ—â—â—â— come unto Christ he will in no wise cast hiâ—â—ut 4thly God is willing when we are not willing 5thly Consider That when God's willingness hath begun to beget in a soâ—â—â— willingness if the souls willingness makes him go God runs and if it makes the soul only say I will God saith I do Psal 32.5 O know soul that it is not possible for a soul to be really willing to be saved and God not to save it Did we know what is in God by what is done by God especially in giving of his Son we should believe more and fear and sin less There were many more Particulars that I observed from this Text but I have not time now to relate them only these I thought good in this my time of Confinement to write over in answer to your desire And I wish God may afford you as much comfort from them as he hath to me Amen Amen In Phil. 1. 23d vers with its dependance on the 22d vers and relation to the 24th v. The words are these ver 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better I shall not stand to open the words but take from them in general three Observations As thus Doct. 1. The true sence of the great Priviledges Saints enjoy by Christ when separated from the body of flesh with the consideration of the duties they owe to Christ in the flesh puts the heart in its desires to a great stand Doct. 2. In point of Priviledges it 's best for Saints to depart and be with Christ or to be with Christ is a Saints best being Doct. 3. That heart who doth truly affect its duty to Christ is willing to abide in it though by it he may for a season be deprived of part of his Priviledge And first of the first and in it mind First I shall shew you the certainty of the Souls separation from the body and that it dyes not with the body as some say but when it 's separated it doth enjoy Priviledges with the Lord Jesus Christ as is implyed in this word After I have done that I shall let you know in what sence the Soul is taken and also give you the Scriptures and Reasons that some have to prove the Soul to be mortal with a brief Answer to that And then we shall give you sufficient Scriptures and Reasons that there is
times of trouble sweetly uphold them Psal 135.4 Doct. 1. There is a choice application of Gods chosen Ones to himself Doct. 2. The Chosen of God or God's People are God's Treasure Col. 2.6 Doct. It is the duty of all that have received Christ in all their walkings to walk in him 2 Col. 1.9 Doct. 1. It is the portion of the pretious People of God sometimes not only to be under the sight but the very Sentence of death Doct. 2. God's special end in laying his People so low is to keep them low in themselves and not to trust in themselves but singly in God Psal 94.19 Doct. God's Comforts and Consolations puts an end to mans distractions Gen. 49.11 Take it as a Proviso and Promise to the Church in Gospel-times Doct. There is high and glorious enrichments comprehended in or under simple appearance in Gospel-Appointments Rom. 8.6 Doct. 1. Death dwels in and is the portion of a Carnal mind Doct. 2. Life and Peace is a portion that doth accompany a spiritual mind Phil. 3.20 Doct. All true Subjects of Heaven have their conversation in Heaven whilest here on Earth the sence of which should cause them to walk as Saints amongst Sinners Mind the foregoing verses Psal 66.16 Doct. That heart which doth regard iniquity can make no improvements in his approaches to God by Prayer Psal 37.28 Doct. Near society with God is a safe seat for Saints Cant. 1.2 Doct. The nearest communion with Christ is dearest and most desired by that soul that is acquainted with him Psal 119.165 Doct. 1. The People of God are enriched with a great and admirable peace Doct. 2. They that are enriched with the true Peace of God are lovers of his Law Doct. 3. So far as souls are enriched with God's Peace and so become lovers of his Law so far they live above offences or stumblings Luke 14.28 Doct. It is commendable in all especially any that undertakes work for God to take in future dangers with present duties Jer. 2.14 first part Doct. For the Friends of God so to give way to sin as by it to bring themselves into the state of Servants is a state and condition that is sad in God's sight Cant 5.9 Doct. The spiritual enrichments Saints enjoy from Christ and by them declared to bare professors makes them to be at a stand Or thus The glorious Riches Saints see in Christ and their raised affections towards Christ being declared makes bare professors be at a stand 1 Thess 5.21 Doct. 1. It is the duty of the People of God to try before they trust Doct. 2. It is also God's Peoples duty in their tryals whatsoever they find to be truth to hold it fast Psal 45.3 Doct. 1. Christ is Sions King Doct. 2. There is effinity betwixt Christ and Christians Doct. 3. Those that are in union with Christ are all glorious Doct. 4. The Glory of Zion or Saints is within Hos 8.2 depending upon the first verse and relating to the third vers Doct. 1. There was and so there may be a People among the Israel of God that appear to lay claim to him and affirm they know him and yet live not with him nor are owned by him Doct. 2. It is not mens Affirmation that can hinder God's Determination in bringing his Judgements upon them that are false to him Psal 4.8 last part of ver 11. Doct. 1. There is nothing retained by God from the People of God that is good for them Doct. 2. It is not the bare Form but the Uprightness or upright frame of heart in the Form that the Goodness of God in his Promises runs out to Nahum 1.7 Mind the time when it 's spoke and to whom and what Doct. 1. The highest exercise of God's Wrath upon his Enemies doth not nor cannot hinder his Love and Goodness to his own Doct. 2. There is no danger so desperate but here is security and safety in God for his own Doct. 3. What soever God is in himself he is the â—â—me to his People in the worst of times Dan. 6.10 Doct. 1. Saints assurance of Sufferings should not hinder or keep them off from their Service Doct. 2. Circumstances in and about Saints Service in a Suffering-day in some cases may become Substances or Duties Doct. 3. Changes in mens minds and Determinations or Conclusions in Councils should not make a stop or change in Saints way God-ward Deut. 33.29 Doct. 1. God's People are a happy People Doct. 2. The Excellency of God's People is a matchless Excellency Doct. 3. God's People are a Saved People Orthus The Salvation of Gods People is in God Doct. 4. The Strength or Life or Excellency of all that belongs to Saints is so because God is the same in that to them Doct. 5. As Saints are a People of Excellency upon God's account so they are Objects of Envy to their Enemies Doct. 6. The Enemies of Gods People are Lyars and they shall in God's season find them so Doct. 7. Though it be the portion of the Saints in a suffering-day to be low yet there is a season for Saints to be exalted above their Enemies 2. Chron. last part of vers 9. Doct. For any Person or People to be inriched with the experiences of the prosperous enjoyment of Gods Presence and to leave that and follow or â—leave to any other thing is to do foolishly Jer. 30.17 Doct. 1. It 's Saints or Zions portion to be under wants or wounds Doct. 2. As it is Zions portion to be under Sufferings so sometime in the eye of Reason to be lost or cast off by it Doct. 3. When Zions Deliverance is most out of the eye and also the affections of men its nearest the accomplishment in answer to Gods Purpose and Promise Or thus Doct. 4. When Zion is by men most forsaken it 's Gods season to save 2 Chron. 20. last part of ver 15. Doct. It is an encouraging comfort to a People or Nation in any great Trouble Tumults or Wars sensibly to know God is engaged therein John 27.17 Doct. It 's an high Testimony of Love to Christ and 't is kindly taken by him to be imployed in feeding or serving Christ's Lambs Job 23.10 Doct. When Saints suffer under the Hand of God and also under the Censures of men then to be so sensible of their own integrity as to center their satisfaction of it in the Knowledge of God is a Comfort that will hold out in the worst of times Mark 5.39 40. Doct. 1. It is that which sometimes accompanies the work or undertakings of Christ before they are accomalished to appear dead in the sight or sence of men Doct. 2. There is no cause to distrust or doubt of â—he Accomplishment of Christs undertakings though 〈◊〉 seem dead in the sight of men Doct. 3. When Christ's Vndertakings appear â—ead in mens sight they are but asleep in Christ's sence Dearly beloved Friends whoever you are that shall reade these Texts of Scripture lest
must have starved Now after I had been here about seven weeks I was sent for by the King upon the earnest request of a Kinsman of mine and when the King heard my name he remembred that he was told his Father had left something of his Will with me so sent for me as I said a Guard of Musquetiers carried me to Whitehall and after a long time of staying I was carried before the King who had my Articles as I judge in writing after a little mentioning of them he asked me If I had not some Message from his Father I answered I had So he caused all there to withdraw and then I begged pardon of his Majesty that I might either not speak any thing or to have liberty to speak all for said I If I speak all it may offend some and if I speak not all I shall offend my own Conscience So the King very freely told me I had liberty to speak all I then did and I bless God my memory did not fail me but I spake all and each particular as I received it His Majesty was so far from taking it ill that he did kindly imbrace it and told me Had not Parliaments bound up his hands he had answered his Father's Will in these things before now and said he hoped to do it Now what the particulars were I had not before nor now liberty to declare to others But I hope it will be by his Majesty for there is not any man living let him be of what perswasion he will but would have good thoughts of the old King for it and good thoughts of his Majesty for accepting of it unless they be such that will believe nothing for if it were the last word I should speak It was that which did so much tend to the good of the Nation in general and to all that fear God in particular that if the best and wisest men in the Nation should have liberty to have drawn up their desires in general heads for good to this Land they could not have desired better Although I am for this as I have for all things else been censured and condemned some affirming that I had said something to the King that was against the Interest of all Gods People A thing which I had rather die than do 'T is in this as in all the rest for before I was in Prison that was a ground that I was carrying on designs for his Majesty And now I am brought to Prison the same parties said I put my self in Prison as a Cover And with this they have filled the ears both of City and Country And though I had not a bit of bread nor drop of drink allowed me yet they affirmed I had such an Allowâ—nce that it was ill for any to bring any thing to me and if any did come to me they were sadly â—udged and condemned for it Should I but inâ—ert the dealings of this sort of people no Reâ—ords make mention of the like dealing Had I â—een or were I what these sort of people say I am knowing what I knew sure I should do something to answer their Evil with Evil but blessed be God for ever blessed be God I have learned better And I will leave my Cause for God to judge and my Innocency to him to bring out as Gold as Job did Job 23.10 and shall rather study to follow my dear Lord and rest quiet in his Will If he will by this Cross bring me to the Crown I beg no more Come Lord Jesus come quickly Amen Amen I Having a little longer time cannot but add a word to answer some Friends who seem troubled at the report of my being to be sent beyond Sea and the rather in seeing my willingness Now I cannot but say that if they should send me away to any close Imprisonment I had if God see it good rather they would put me to death here being not in a capacity to help my self But should God move their hearts to send me to any forreign place where I might do any thing to get bread and live enjoying God's presence though in a Wilderness I should much more rejoyce to imbrace it than to live here My Grounds are First I see an impossibility to reconcile or satisfie these Spirits that God hath suffered to be incensed against me and raised these Reports of me for although I was and am as innocent as the childe unborn from wronging or betraying any man and I have by my self and friends laboured to satisfie all I can come near yet all comes to nothing but they that first begun it do still foment it The sence that not only I but God's Name suffers by it with the sence of their unheard-of-Evil makes me willing to be where I may rather mourn away my dayes in private where I may not see and hear those Reproaches than to bear the heart-breakings under the daily hearing of it 2dly It was formerly but much more now the desire of my heart to do some service for God and bring honour to his Truth and Name by life or death but these sort of people have and do so daily revile me present all I do to be wicked that whatever I say or do or suffer it 's turned to my Reproach and the dishonour of Truth the sence of which makes me willing to rest in silence and rather to live and die in secret than to be publick for so long as I am I see I am not only the object of their reproach but an occasion of their sin 3dly I am sensible as the case stands that if I were at liberty let me walk never so carefully yet it would not be long before I should be imprisoned again for there is such an evil spirit in some that to save themselves they value it not to betray the Innocent And I have now fresh reason to say so for it 's plainly seen and found out that some who were and still are the instruments to incense Friends against me as being as they affirm one that 's not fit to be believed or trusted nay to live for carrying-on designs for the present Authority These I say have and that at this very time as can be proved gone and informed them in Authority that I am such an Enemy to them that I am not fit for their favour nor to be set at liberty All which considered if I were at liberty I am not like long to abide so 4thly Although I can say That I am willing and desirous to rest silently satisfied in the will of God yet I judge it no sin but rather a duty to be as much as a man can out of the noise of such Cryes and Reproaches which doth not only make my life a dying life But it doth by the daily suggestions of Satan stir up trouble and disquietment in the mind which sin adds so much to the sorrow that often my soul would sink did not God support me
everlasting Life Now that the Comfort of these words may be discovered I shall first observe this general Truth from these words God So loved The word So is so unexpressible so admirable so matchless so that Observe Doct. The Love of God in giving Christ is a rich admirable and unexpressible Love For the opening of this mind 1. Scriptures to prove it 2. We shall by way of illustration lay down many things to make good this Truth As for Scriptures mind these Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us Ephes 2.4 But God who is rich in Mercy for his great Love wherewith he hath loved us even when we were dead in sins c. chap. 3.19 And to know the Love of Christ which passeth knowledge that ye might be filled with all the Fulness of God In 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! chap. 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the world that we might live through Him verse 10. Herein is Love not that we loved God but that he loved us and sent his Son to be a Propitiation for our Sins See John 17.23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me And you may see what is said of Christs Love in that sence Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Joh. 13.14 Greater Love hath no man than this that a man lay down his life for his Friend Now for Illustration mind 1. Consider in what relation Christ stood with God when God gave Christ 2. Consider to what God gave him 3. How God gave him 4. For whom God gave him 5. God's Ends in that work Lastly The Improvements 1. In what relation Christ stood with God there was the bond of nature in the highest degree for he was his Son Psal 2.7 I will declare the Decree the Lord hath said unto me Thou art my son this day have I begotten thee Heb. 5.5 So also Christ glorified not himself to be made an High Priest but Him that said unto him Thou art my Son this day have I begotten thee 2. There was the tye of singularity and peculiarity his Son nay his only Son as in this 3d of John had God had another Son in that sence though the giving up had been 〈◊〉 high token of Love yet not so much as in â—his sence his only Son 3. As there was such an high Affinity in Nature so there was an unexpressable heighth 〈◊〉 Unity of Affection See upon God's â—â—de in Mat. 3.17 And loe a Voice from Heaâ—â—en saying This is my beloved Son in whom 〈◊〉 am well pleased and chap. 12.18 Behold â—y Servant whom I have chosen my Beloved in whom my soul is well pleased I will put my Spiâ—it upon him and he shall shew Judgement to the Gentiles and chap. 17.5 While he yet speak â—ehold a bright Cloud overshadowed them and â—ehold a Voice out of the Cloud which said This 〈◊〉 my Beloved Son in whom I am well pleased â—ear ye him and in Mark 1.11 And there â—ame a Voice from Heaven saying Thou art my â—eloved Son in whom I am well pleased and in 2 Pet. 1.17 For he received from God the Father Honour and Glory when there came such a Voice to him from the excellent Glory This is my beloved Son in whom I am well pleased So you may see in Christ what a high unexpressable Love he had to his Father his Fathers Will was his Will and to answer his Fathers Pleasure was so great a pleasure to him that Life and all must go as little enough to speak out his Love Now consider all this and you will see that the one might have restrained God and have tyed up his hands from giving up his Son and Christ might have pleaded on the other side Why me Father why me that am thy only Son c. but God looks over all in this act 4. There were bonds of Honour both on one Throne in one Glory It might seem in the eye of carnal reason to be below God thus to abase Christ and that in relation to a point of Honour O what Love must there be to over-look this 5. He stood related to God as the chief est and eminentest object of his Delight Prov. 8.30 Then I was by him as one brough up with him and I was dayly his Delight rejoycing alwayes before him Isa 42.1 Behol my Servant whom I uphold mine Elect in whom my Soul delighteth I have put my Spirit upon him and He shall bring forth Judgment to the Gentiles O now reason from all and you will not be able to express this Love of God in giving the Lord Jesus Christ as he did O admirable Love Secondly Consider to what God gave him 1. To Death Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto Death even the Death of the Cross O could not he have given him to suffering and not to death O what Love must that be that did and could cause God thus to overlook as it were the Love and care of Christ's Life and thus to give him to death 2. The Death of the Cross Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto Death even the Death of the Cross and Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us as it is written Cursed is every one that hangeth on a Tree the most contemptible Death that could be a cursed Death a shameful dishonourable Death O see what blessed Love was here shewed in this cursed and shameful Death 3. Not only to death and the death of the Cross but to all the Aggravations that could possibly accompany either As thus 1. He suffered as a Sinner in the highest sence 1 Cor. 15.3 For I delivered unto you first of all that which I also received How that Christ dyed for our Sins according to the Scriptures and in the 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Sins make suffering unsufferable else it is but a chastisment if sin be not in it but if it be then it is a punishment yet even so must our dear Christ suffer as a fruit of the Fathers Love 2d Aggravation was the exercise of God's Rage Fury and Wrath in the Law against Sin this O this in the highest of
5thly Wheresoever I did or do live it hath been and is my desire to be doing any service or office of love for any and to be bound up from that is death to my very natural disposition But as the case stands with me under this sort of suffering by professing friends whatever I do is converted to evil improvements as witness since I came into this place though I had no allowance yet by the solicitation of a Kinsman â—n Order was procured for my walking sometimes iâ— the Tower with my Keeper I being sickly Prâ—sently these People gave it forth that I had Liberty to do what go where I would so affirmed it as an evidence that my being here was but a cover and yet having this liberty I could 〈◊〉 but improve it to do any service of love for 〈◊〉 of the Prisoners that were in want or sick and that not to my pain but loss as is well knower although not weâ—abâ—â— to bear it yet did takâ— great delight in it when they that did and dâ— carry on this Reproach against me saw it they daily sent in Messages and Messengers to those Prisoners To take care of me and to have nothing to do with me as they told me themselves And so though I see some in want of that Help which I can afford and do delight in the doing of it the Lord knows yet I must forbear doing of it or else in doing I must have my ears filled with such sad sinful Reproaches the sence of which â—ends not only to break my heart but bind up my bands from doing that which is life for me to do 〈◊〉 I am not only made sensible of these 〈◊〉 dangers but senbsile of this present day that 〈◊〉 the time the Scriptures of Truth have to 〈…〉 at Brethren shall betray Brethren a◠〈…〉 â—â—port and we will report Jeâ—◠〈◊〉 〈…〉 Division now is not so much in Pâ—â—â—◠〈…〉 â—ut it 's as much and more in Spirit and 〈◊〉 â—â—â—ple that to unite must be alone the Work 〈◊〉 Almighty God and that in an admirable 〈◊〉 But before this uniting there must and 〈◊〉 be a great of dividing and breaking And beâ—â—â—â— the promised Gathering there will be a greater Scattering in answer to what the Promises and Prophecies in the Scripture hold forth but I shall not enter into that lest I become a new object of somes Reproach but the sence of what I see makes me sensible that it is beyound the art and power of man to turn this stream and should it be by them turned out of one channel into another the Currant will be the same till the promised Power brings the matter into a new Model Till which I heartily wish That all the Sons of Sion would sit still and lie at rest in the Will of God And for my own part I am made so uncapable by these sad Reproaches to help forward the Work of Union that I am made a Cover for the dividing Spirit and to see the present Distractions and the unavoidable Ruine my soul is not able to bear it I had rather if my Father see it good to be enriched with a Jeremiah's frame of spirit to weep alone and to be as a Pelican in the Wilderness mourning away my dayes but in this as in all things I am at the Lords dispose And let him order them to dispose of me as they please So thy pleasure be done O Lord into whose hands I commit my Life and recommend all my Relations and those endeared Friends that faithfully fear thee Amen Amen P. H. A Letter from a Friend Dear Friend I Have heard of your Sufferings and Censures and have by the hand of some Faithful Friends seen something of your Vindication the truth of which I believed before I saw it Only in faithfulness I cannot but tell you that besides what is publickly reported there is something else that is some trouble to some that dearly love you and that is your appearance to withdraw your Affections from some of your Old Friends and your too much love to others which I pray you let me for my satisfaction before I go into the Country have an answer to and not only for my own satisfaction but also to enable me to satisfie any where I come I shall and do daily pray for and sympathize with you as a man of Sorrows for so you are But hoping you will not be troubled at my request I remain Sir yours in the Faith and Patience of Jesus E. D. March the 10. 1663. The Answer My Choice Friend YOurs I received and do rejoyce to see so much of Christian â—eâ—derness towards me and to the Name of Christ it is more than thousands have done that readily believe and readily report but never came to inform or to reform And as to what you say I have heard the same but if you will as candidly hear and consider as you have candidly writ I think you will be satisfied Now that I have forsaken my Old Friends it is in a measure true and I must needs forsake them that will not come near me nor suffer me to come near them and have been and are the chief Instruments in wounding my name and Christ's Name through me and will neither come near me nor suffer others to come but will cast dirt in their faces and must go with it abroad if they shew me any countenance or do me any service this is publickly known and by some felt Now consider and put your self in my condition to forsake where and with whom I am forsaken is no just crime the Righteous God will so judge and my tears for that will witness my Innocency before him to 〈…〉 leave my Cause And as for my too much love or too great to some which is so sadly censure 〈◊〉 answer and that in faithfulness before the Loâ—â— There were so few that did or still do either faithfully love me and in my state and straits faithfully tender or sympathize with me that where I did or do find it I am even overcome with it and t is with me towards them as it was with David's love to Jonathan for sure it was Jonathans sympathizing love which begat that endearedness between them and made them as one soul so it was and is with me 'T is true at first in my sad and unheard-of Sufferings and Censures I looked about me and saw as David did Psal 142.4 and then I was too ready to embrace love and shew love to some whose Principles I could not own when I came to see them but til then I fear I shewed too much love because they appeared to pitty me in my sad trials but God knows I was soon made sensible of that and if I sinned it was there and it hath cost me many tears For I desire to own none but such who live truly in the Life of that Love which lives in Jesus But as for that little Remnant whose soul did and still doth truly sympathize with me and with Tears and Prayers wait at God's Throne for me and for their love to me are Hated and Reproached for my sake I have not nor do not repent of my loving them and had I ten times more than I have it should freely go to reward them for their service and sufferings for me after my Relations were provided for and all is too little my Life cannot answer their love And I know God will not reprove it for as for their Innocency God knows and I know in their love to my soul and body This is a true account of my condition and Affections in this matter So desiring God may keep me and you and all that fear Him faithful owning God's Judging more than mans Censuring walking so that we my render up our Account with joy I Remain Sir Yours in the Truth Tribulation and Travel of Christ Jesus P. H. FINIS